Lectures upon the vvhole Epistle of St. Paul to the Philippians, deliuered in St. Peters Church in Oxford: by the reuerend and faithfull seruant of Christ Henry Airay ... and now published for the vse of Gods Church by C.P. ...

THE SECOND CHAPTER.

LECTƲRE XXIV.

PHILIP. 2.

Verse 1. If there be therefore any consolation in Christ, if any comfort of loue, if any fellowship of the spirit, if any com∣passion and mercy.

2. Fulfill my ioy, that yee be like minded, hauing the same loue, being of one accord and of one iudgement.

THE Apostle hauing in the former chap∣ter exhorted the Philippians generally vnto such a conuersation as becom∣meth the Gospell of Christ, and hauing particularly instanced in some of those points wherein such a conuersation consisteth; now in this chapter hee in∣stanceth in some other points wherein such a conuersation consisteth, as namely in concord, loue, and humilitie, and most earnestly exhorteth the Philippians, and in them vs vnto these most necessarie vertues and graces of a Christian life and conversation. In the words I note 1. the manner. 2. the matter of the Apostles exhortation. The manner how the Apostle exhorteth the Philippians is by way of request, as we say, for all the loues vnder heauen, in the first verse, in these words, If there be therefore &c. Wherein the Apostle coucheth 4. very patheticall arguments to perswade

the things whervnto he exhorteth them, are inferred, as ye see, vpon the words before; as if he should haue said, your selues haue seene what I suffered at Philippi for Christ his sake, what fighting I had there, and now yee heare what I suffer at Rome for Christ his sake, what fighting I haue here, If therefore &c.

The first argument is, If there be any consolation in Christ, that is, if by my ministerie and Apostleship ye haue any com∣fort in Christ Iesus, then fulfill my ioy that yee be like minded &c. as if he should haue said, now shew whether yee haue receiued any consolation in Christ Iesus by the worke of my ministerie. If yee haue receiued any, let me haue some backe againe from you, fulfill my ioy &c.

The second argument is, if there be any comfort of loue, that is, if you so loue me that yee desire any comfort in these my bands for the defence of the Gospell, then fulfill my ioy &c. as if he should haue said; I loue you from the very heart roote in Iesus Christ, now shew whether yee so loue me that indeed yee desire my comfort in my bands and imprisonment. And if yee doe so loue me, then fulfill my ioy &c.

The third argument is, If there be any fellowship of the spirit, that is, if yee be knit together in the bond of one spirit with me and amongst your selues, then fulfill my ioy &c. as if hee should haue said, Men that are knit together in the bond of one spirit are to giue proofe thereof by concord, loue, and agreement amongst themselues: now then shew whether yee be knit together in the bond of one spirit with me, & amongst your selues. And if yee be so knit together, then fulfill my ioy &c.

The fourth argument is, if there be any compassion and mercy, that is, if ye haue any bowels of compassion to shew any mer∣cie to me the Lord his prisoner for your sake, then fulfill my ioy &c. as if he should haue said, Now shew what bowels of compassion there are in you, what mercy you haue on me the prisoner of Iesus Christ for your sake. And if there bee any bowels of compassion in you, any mercy towards me, then fulfill my ioy &c. What more patheticall to moue, more forci∣ble to perswade then these arguments so closely followed, and so passionately vrged. All such, and in such sort pressed that

the manner of the Apostles exhortation could not be deuised more effectuall, to perswade the things which now his hearts desire was to perswade.

Now the matter of the Apostles exhortation, is partly tou∣ching graces which he wisheth them to follow after, and part∣ly touching faults which hee wisheth them to bee free from. The graces which he wisheth them to follow after in this se∣cond verse are set downe first in generall, and then in speciall. In generall he exhorteth them that they be like minded; or as it is translated elsewhere, that they be like affectioned,* 1.1 hauing their affections, likings, and desires set on the same things. Which his exhortation is not simply so that they be like minded, but with another prefixed motiue as I take it therevnto, fulfill my ioy that yee be like minded. Which is as if he should haue said, I ioy in the fellowship which yee haue in the Gospell from the first day vnto now, I ioy in your constant abiding in the truth in such assaults by the aduersaries of the truth, I ioy in your li∣beralitie sent vnto me whereby yee communicated to mine afflictions, I ioy in very many mercies and graces of God be∣stowed vpon you in Christ Iesus. But yet my ioy is not full, so long as I heare of any contentions, emulations, and distra∣ctions among you, my ioy is not full. If therefore there be any consolation in Christ &c, fulfill my ioy, make full my ioy; and so shall yee make full my ioyt if yee be like minded, like affectio∣ned one towards another. So that yee see the exhortation is not simply proposed, but with this motiue prefixed there∣vnto, my ioy is not full except yee be like minded; fulfill my ioy that ye be like minded. This is the generall vertue where∣to he exhorteth them.

The speciall vertues comprised vnder this generall, where∣vnto he exhorteth them are, 1. that they haue the same loue, that is, that they loue the same things in the Lord. 2. That they be of one accord, that is, that they agree in their wills and desires in the Lord. 3. That they be of one iudgement, that is, that they agree in the doctrine and truth of Christ Ie∣sus. These be the things which he wisheth to be in them, that their conuersation may be such as becommeth the Gospell of Christ; in generall, to be like affectioned in the Lord; in

speciall to loue the same things in the Lord, to agree in their wills and desires in the Lord, to agree in the doctrine and truth of Christ Iesus. Now the faults which hee wisheth them to be free from are contention, vaine-glory, and selfe-loue noted in the verses following, yet so that the countre-poyson of humilitie is therein countre-ballanced and perswa∣ded, that nothing be done through contention &c. This I take to be the order and meaning of these words thus farre. Now let vs see what obseruations we may gather hence for our owne farther vse and instruction.

If there be therfore any consolation in Christ Iesus] In this man∣ner of the Apostles exhortation, 1. In generall I note the Apostles vehement obtestation of the Philippians for the em∣bracing of concord, loue, and humilitie, that they may neuer faile from amongst them. He mought, as hee saith to Phile∣mon, haue commaunded them in Christ that which were conueni∣ent.* 1.2 Yet hee rather beseecheth them; but that hee doth in∣deed thorowly, euen for all the loues sakes vnder heauen, if there be any consolation in Christ in them, any comfort of loue in them, &c. Whence I obserue, in what manner the Pa∣stors ought to labour to represse such enormities amongst their people, as hinder the course of a Christian conuersation: they are earnestly to beseech them; euen as if they desired no other recompence of their labors and trauels amongst them, then this, that such and such contentions might be taken vp, such and such disorders might bee reformed, such and such Christian pietie might bee maintained. They are to remem∣ber that they are fathers to their flockes, as the Apostle calleth himselfe,* 1.3 and as Iohn also implieth when hee saith, my babes, little children, &c. and therefore they are to deale with them as parents with their children. Now the father if happily his children be at oddes amongst themselues, what doth he? He calleth them vnto him, hee remembreth them what care hee hath had ouer them, what cost hee hath beene at with them, what his loue hath beene towards them, what his desire hath beene of their good, what honour, duety, reuerence, and o∣bedience they owe vnto him, and at length entreateth them that if they haue any care of these things, if they desire his

comfort, if they will not bring his life downe vnto the dust with griefe, they will be reconciled, and liue together as bre∣thren in vnitie. Euen so Pastors which are spirituall fathers, when their people, their children fall to inconueniences which any way breede offence, they are to remember them with what care they labour amongst them, how they long after their good from the very heart roote in Iesus Christ; what continuall mention they make of them in their praiers vnto the Lord: what honour againe, duetie, reuerence, and obedi∣ence they owe vnto them as vnto them that watch for their soules, and at length earnestly to beseech them that if they haue any care of these things, if they desire his continuance with comfort amongst them, if they wish that he may giue vp his accounts for them in that day with ioy, & not with griefe, then they will reforme such and such disorders, liue in such and such sort as becommeth the Gospell of Christ Iesus. Our Apostle dealing thus with the Philippians in this place, hath therein left a patterne for all Pastors, that they should so deale with their people as they haue him for example.

Here it may be you will say, that you could like this well, that in things conuenient for you, Pastors would thus mildly deale with you, as parents with their children. But forsooth, they will rather commaund as Masters ouer seruants, and of∣tentimes threaten the law; they will when things are amisse, and this yee cannot brooke. Will ye then haue vs to beseech you, & mildly to deale with you as here the Apostle dealt with the Philippians? If ye doe not, it is because ye are not as were the Philippians. Be ye as were the Philippians generally, em∣brace the truth of Christ Iesus, bee constant in the faith of Christ Iesus, be patient in afflictions for Christ Iesus his sake, communicate to the afflictions of the Saints of Christ Iesus, loue them that labour amongst you and are euer in the Lord, amongst many graces of the spirit let there be but some in∣firmities of the flesh, and see whether we will not beseech you, and deale with you as here the Apostle dealt with these Phi¦lippians. But if ye be like vnto the Galathians, vnstable soules caried about with euery winde of doctrine, corrupt in iudge∣ment, corrupt in manners, then yee may looke for it, that as

Paul sharply rebuked them, saying, O foolish Galatians who hath bewitched you that yee should not obey the truth,* 1.4 so we will learne of him sharply to reproue you. This ye must know that we may come vnto you either with a rodde,* 1.5 or in loue, and in the spirit of meeknesse; that in Christ, we may command you that which is conuenient for you, euen when for loues sake we rather beseech you. If we come then vnto you with a rod, or if we commaund you, we do that we may doe, but ye driue vs vnto it by your inordinate waies, and dissolute liues, which as cankred sores neede sharpe corrasiues. For this is a thing, ye heare, which we vrge and presse, that pastors are to labour to represse such enormities as arise amongst their people in the mildest sort that may be, earnestly beseeching them to reform such things as are amisse. And againe, if we come vnto you for loues sake beseeching you, we remit of that wee may doe, euen because in all louing kindnesse, and meeknesse of the spi∣rit we would reconcile you vnto God, and ioyne you vnto the things that belong vnto your peace. For therfore we beseech you, that by mildnesse we may preuaile in that wherin of right we may command.

But this withall ye must note, that our beseeching of you is to be vnto you as if we commanded you. For when the Apo∣stle saith,* 1.6 we beseech you, brethren, by the comming of our Lord Iesus Christ, and by our assembling vnto him, that ye be not sudden∣ly moued from your mind &c. What else is his beseeching of the Thessalonians, but an adiuration of them by these things, that they be not troubled about the day of the Lord his comming. And, not to stand vpon many places, when our Apostle here saith, if there be any consolation in Christ, &c. What else is this, but an adiuration of the Philippians, by these things, that they like minded, &c. Albeit therefore wee are to remit of that which we may do, and of that which sometimes ye constraine vs to doe, and not to threaten, or command, but only to be∣seech you in Christ Iesus, yet are ye to take our beseeching of you as a commandement vnto you, euen as a deepe charge touching the things whereof we beseech you.

Let this then, beloued, teach you how ye ought for your parts to carie your selues towards your Pastors and Teachers.

Are we in all mildnesse and meeknesse of spirit to deale with you as parents with their children? Then are you in all obe∣dience as children, to hearken vnto vs as your fathers in Christ Iesus. Are we for loues sake to beseech you the things which in Christ we might commaund you? Then are yee when wee beseech you, to take it as if we commanded, as if we charged you, and more to be moued therewith then if we commaun∣ded, then if wee charged you. Of many of you I am so per∣swaded, that the Pastor shall not be more readie to deale with you as a father, then ye will be ready to carry your selues to∣wards him as children, and that his beseeching of you shall be as if he commanded, as if he charged you. But for some, to what purpose is it to beseech them to reforme any thing that is amisse in them? Whether in Christ his steed wee beseech them, or in his name we commaund them, or out of the law we threaten them, they will not come to heare vs, they will none of our instructions. But I leaue them vnto him vnto whom they stand or fall. And I beseech you, beloued, by the mercies of God to continue in the grace wherein yee stand, rooted and built in Christ, and stablished in the faith as yee haue been taught in Christ Iesus. And let this suffice to bee obserued in generall from the manner of the Apostles exhor∣tation; whereby ye see the manner how Pastors ought to la∣bour to keepe their people in holy duties, and to represse dis∣orders amongst them, and that is, by beseeching them in all meekenesse of spirit for all loues sake to doe that which is conuenient.

Now in particular, from so many arguments, as are couch∣ed in the manner of the exhortation, may so many sundrie obseruations be gathered. His first argument is, if there be any consolation in Christ, i. If ye haue receiued any consolati∣on by my ministerie and Apostleship, then fulfill my ioy that ye be like minded, &c. The ground of which argument is, that if the Philippians had receiued comfort in Christ by him, then ought they likewise at his request thus to comfort him as to be like minded, &c. Whence I obserue that vnto whom consolation in Christ is ministred, of him, he that mi∣nistred it, may require and looke for the like againe. For the

generall, it is so commonly held, that it is the saying of euery man, that one good turne requires an other, and a pleasure shewed requires the like againe. And for the proofe of this particular, that of the Apostle is not impertinent: where hee saith,* 1.7 If we haue sowne vnto you spirituall things, is it a great thing if we reape your carnall things? Out of the generall meaning whereof, this particular may not vnfitly bee gathered, that where spirituall consolation in Christ Iesus hath been bestow∣ed, there as other things, so comfort, againe, as it is required may iustly be expected.

Wretched then is that vnthankfulnesse where hatred is re∣turned for good-will, and where the comfort which was mini∣stred is requited with cause of heauinesse. And yet what more common than such vnthankfulnesse? The Ministers labours for the consolation of his people in Christ Iesus, are in too too many places requited with too too great cause of heaui∣nesse. Let the faithfull minister now say vnto him that hath receiued great comfort in Christ Iesus by his labours, if there be any consolation in Christ, if you haue receiued any com∣fort in Christ Iesus by my ministerie, let me beseech you that you set not your affections so much on things which are on the earth, that you will bridle your inordinate desires which runne too much after couetousnesse, that you will not lend your mony vpon vsurie, &c. And how seldome doth he re∣ceiue this comfort from them againe thus to preuaile with him? Nay to his great griefe hee findeth that his words are not esteemed. Let it not be so with you beloued, but by whose labours ye haue receiued comfort in Christ Iesus, let them re∣ceiue this comfort againe from you, that their holy desires may preuaile with you.

His second argument is, If there be any comfort of loue, that is, if yee so loue mee, that ye desire my comfort in my bonds, for the defence of the Gospell, then fulfill my ioy, &c. The ground of which argument is, that if the Philippians loued him as he loued them, and in their loue of him desired his com∣fort in his bonds, then they should fulfill his ioy, &c. Whence I obserue, that to yeeld vnto the holy desires one of another, is an effectuall token of Christian loue in one towards ano∣ther.

If yee loue mee (saith Christ) keepe my Commandements.* 1.8 Which place sheweth, that so we make proofe of our loue of God, if we conforme our selues in obedience to his comman∣dements. But more direct to our very purpose is that of our Apostle, where he saith to Philemon,* 1.9 If thou count our things common, receiue him as my selfe. As if he should haue said, Let ••his be a token of thy loue towards mee, and that thou coun∣test all mine thine, and thine mine, euen to yeeld to my desire, to receiue Onesimus as my selfe.

This then in part sheweth, why it is that we yeeld not to the holy desires of such as would gladly haue comfort of our good, euen for want of loue of them. If sinners shall entice vs, and say, Come with vs, wee will lay wait for bloud,* 1.10 and lie pri∣uily for the innocent, without a cause, wee will swallow them vp aliue like a graue, euen whole, as those that goe downe to the pit, &c. we are ready enough to yeeld our selues vnto their willes, and to runne as fast as they for their liues vnto mischiefe. But let the Pastor say to his people, If yee so loue mee, that ye desire my comfort, prophane not the Lord his Sabboths, breake off your sinnes by righteousnesse, and your iniquities by mercy towards the poore; or the father to the childe, If thou so loue mee, that thou desire my comfort, refraine thy feet from euery euill path, and walke in the wayes of the Lord; or the friend vnto his friend, If thou so loue me, that thou desire my com∣fort, bridle thine inordinate desires, flie from that which is euill, and doe that is good: what cares the people for the comfort of their Pastor in this case, or the childe for the com∣fort of his father, or the friend for the comfort of his friend? Will any of them, for the loue of them, that they may bee comforted by them, yeeld vnto their holy desires? Nay wee loue them not so, but whatsoeuer become of their comfort, wee will follow our owne wayes. If it be so with vs, this is ve∣rily a fault amongst vs, and let vs hereafter so loue the godly, whatsoeuer be their place, that wee make reckoning of their comfort, and in token thereof, let vs hearken to such holy aduice as they giue vs.

His third argument is, If there be any fellowship of the spirit; that is, if yee be knit together in the bond of one spirit, and

haue fellowship one with another, as members of one body, vnder one head, then fulfill my ioy, &c. The ground of which argument is, that men knit together in the bond of one spirit, are to giue proofe thereof by concord, loue, and agreemen•• amongst themselues. Whence I obserue, that wee are to giue proofe of being knit together in the bond of one spirit, by the bond of peace, concord, and loue amongst our selues. Thus where it is said in the Acts, of such as were brought to the faith through the Apostles preaching, that they beleeued and were baptized, as a token and proofe, that they were all baptized into one spirit, it is also said, that they continued together with one accord, that they were of one heart, and of one soule All that beleeued (saith Luke) were in one place,* 1.11 and had all things common.* 1.12 And they sold their possessions and goods, and parted them to all men, as euery one had need. And they continued daily with one accord in the Temple, &c. All which things are set downe as tokens and proofes, that they were all baptized into one spirit. And againe, The whole multitude of them that beleeued, were of one heart, and of one soule; that is, of one minde, will, consent, and affection: whereby they shewed indeed, that they were knit together in one spirit, and had fellowship one with another, as members of one head; and therein left vs an example how wee should shew that wee are so knit, that wee haue such fellowship.

What proofe then we giue that we are knit together in one spirit, and haue fellowship one with another, as members of one body, let our contentions, discords, and diuisions, wit∣nesse vnto the world. Indeed they doe too too plainly wit∣nesse vnto our faces, that herein wee are carnall, and walke not as they that are knit together in the fellowship of the spirit▪ But the words following wil giue vs further occasion to speake of this point.

His fourth argument is, If there be any compassion and mercy; that is, if yee haue any bowels of compassion to shew any mercy vnto mee the Lord his prisoner for your sake, fulfill my ioy, &c. The ground of which argument is, that in mercy and compassion towards him, the Lord his prisoner for their sake, they should at his request fulfill his ioy, to be like, &c.

Whence I obserue, that the godly requests of Gods Saints afflicted for Christ his sake, should moue in vs such bowels of compassion, as that wee should gladly hearken and yeeld vn∣to them. Hereupon our Apostle, before diuers exhortations and requests which he maketh in his Epistles, prefixeth this, that hee was prisoner in the Lord, prisoner of Iesus Christ. I therefore being prisoner in the Lord, saith he,* 1.13 pray you that yee walke worthy of that vocation whereunto yee are called. Where, in that he saith, I being prisoner in the Lord, he thereby impli∣eth, that they were the rather to hearken vnto his exhortati∣on, because it was the exhortation of him that was prisoner for the Lord his cause. And so hee beginneth his Epistle to Philemon thus, Paul a prisoner of Iesus Christ, implying that Philemon was the rather to hearken and to yeeld to his request for his seruant Onesimus, because it was the request of him that was now prisoner for Iesus Christ. I omit other places. By these yee see how powerfull and effectuall the godly requests of Gods afflicted members ought to be with vs.

And it were well, that in all places they were so powerfull and effectuall, as to stirre vp the very bowels of compassion towards them. But are not many in many places rather rea∣die to adde affliction vnto their bonds? Would it not now be enough to reiect the requests, were they neuer so godly, if they should come in the name of the prisoner of the Lord, I the prisoner of the Lord, pray you that yee reforme the wickednesse of your wayes? Indeed wee may well wish in our daies, that enioying our libertie, we may beseech you in Christ his stead: for I feare that if out of our prisons & bonds wee should thus write vnto you, If there bee any compassion and mercy in you towards mee the Lord his prisoner, hearken vnto mee in this, that yee be like minded, or the like, I say, I feare mee the mention of our bonds would not much pre∣uaile with you, or moue any bowels of compassion in you. Well, howsoeuer it would, it should, and I hope it will in all that belong to Christ Iesus. And let this suffice to be obserued from the seuerall arguments couched in the manner of the Apostles exhortation.

Now followeth the matter of the Apostles exhortation,

which is this in generall, that they be like minded. Which is not simply proposed, but with this motiue prefixed thereun∣to, My ioy, though for great cause it be great, yet is not full, vnlesse yee be like minded. Fulfill my ioy, that yee be like min∣ded. Whence I obserue, first, that the godly Pastors ioy is to be in the weale of his people, whatsoeuer his owne case bee. If himselfe bee, as Paul here was, close in prison, bound with chaines, and looke for nothing but sentence of death, yet if his people be well, if they stand fast in the faith, hee is to bee glad, and reioyce euen in his bonds. When our Apostle wrote to Philemon, hee was in prison, as euen now wee heard: yet saith he to him, wee haue great ioy and consolation in thy loue, because by thee the Saints hearts are comforted. So how hard soeuer the Pastors owne case be, yet if hee bee a good one, hee hath great ioy and consolation in his peoples weale.

But too too many Pastors wee haue in our day, which if themselues be well, care not in what case their people bee. If they haue the fleece from them, their hearts are glad, what∣soeuer become of them. But such reioycing is not good, and shall be bitternesse in the end.

2. Hence I obserue, that the good Pastors ioy is not to be full so long as any thing is amisse amongst his people. Wee shall not now need other proofe than this of our Apostle in this place. The Philippians had embraced the faith of Iesus Christ, they abounded in knowledge and in iudgement, they stood fast in the faith, notwithstanding their assaults by false Apostles, they were carefull ouer him, and communicated to his afflictions, they were excellent in many graces. So that our Apostle had great cause to haue great ioy ouer them. But because of some contention and vaine-glory amongst them, his ioy was not full. A sufficient president for the Pa∣stor, that he count not his ioy full, so long as any thing is amisse amongst his people.

Which may serue to admonish the Pastor, to labour that nothing may bee amisse amongst his people, either touching life or doctrine, that so his ioy may be full, and that his peo∣ple may be the crowne of his reioycing in the presence of our

Lord Iesus Christ at his comming. But I come vnto that which the Apostle exhorteth in generall.

The thing which the Apostle exhorteth the Philippians in generall, is, that they be like minded, that is, like affectioned, hauing their affections, likings, and desires set on the same things. An euident argument, that they were not like min∣ded, as also the rest which followeth is, that some things were amisse amongst them. And in that hee dealeth so ear∣nestly with them, that these things might bee amended in them, it sheweth that these are things which are carefully to be procured, regarded, and maintained.

LECTƲRE XXV.

PHILIP. 2. Verse 2.

That yee be like minded, hauing the same loue, being of one accord, and of one iudgement: that nothing bee done through contention, &c.

WE haue heard the manner of the Apostles exhortation, and therein foure very pathe∣ticall arguments couched, to perswade the things whereunto hee exhorteth: all so closely followed, and so passionately vr∣ged, as that the manner of the exhortation could not be deuised more effectuall to perswade the things whereunto hee exhorteth, If there bee, &c. It remained to speake of the matter of the Apostles exhortation. Wee spake only of that which I tooke to be onely a motiue prefixed be∣fore the matter of the exhortation, in these words, Fulfill my ioy. Now wee are to proceed vnto the maine matter of the Apostles exhortation, which is, that they be like minded, hauing the same loue, &c. By which matter of the exhortation, this in generall appeareth, that some things were amisse amongst them, there was not that loue and concord amongst them,

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nor that humilitie which should he in them; many things were done amongst them through contention, through vain-glory, through selfe-seeking of their owne things: so that though many things were to be much commended in them, yet were some things likewise to be reformed in them, which hindered the course of that Christian conuersation which be∣commeth the Gospell of Christ Iesus.

Whence I obserue in generall, what the state euen of the best reformed Churches, and so of the most holy men is: no Church so reformed, no men so sanctified, but that many things are amisse amongst them; though many things bee much to be commended in them, yet some things likewise are still to be reformed in them. Looke into all those Chur∣ches vnto which our Apostle wrote his Epistles: yee shall not finde any of them so commended for embracing the truth, and for standing fast in the truth, as this Church of Philippi. Hee giueth indeed testimonie vnto the Galathians, that they were sometimes such as (if it had beene possible) would haue pluckt out their owne eyes, and haue giuen them vnto him: so loued they him, and the truth which he taught. But quickly were they remoued to another Gospell,* 1.14 as the Apostle wit∣nesseth, whereas the Philippians still stood so fast, that the Apostle was perswaded, that he that had begunne that good worke in them, would performe it, vntill the day of Iesus Christ. Yet here ye see, that some things were amisse amongst them. Againe, looke into those seuen Churches, vnto which Iohn writeth in the Apocalyps, and there yee shall see that some were fallen, others decayed, some were proud, others negli∣gent. Of all the rest of those Churches, the Church of Smyrna and the Church of Philadelphia, are there most commended. Yet in both those Churches, by the right vnderstanding of those Epistles that were written to them, it will appeare that there were some amongst them, who professed themselues to be good Christians, whereas indeed they were no better than a Synagogue and sinke of Satan. Againe, looke into the re∣formed Churches euer since that time vnto this day, and at this day, and still yee shall see, that as in those seuen Churches of Asia, so in these there were and are, as many things to bee

commended, so likewise many things to be reprehended. And so long as the Church is militant vpon earth, it cannot be but that shee should be blacke; blacke I say not onely in respect of her afflictions whereby her beloued doth sometimes proue her, and sometimes chastise her, but blacke also in respect of her blemishes, imperfections, and sinnes which are the causes of her afflictions. For all men while they carry about with them the earthly house of this tabernacle, vnto what degree of perfection in faith, knowledge, or other graces of the spi∣rit so euer they be growne, had still neede to pray, O Lord in¦crease our faith, our knowledge &c; and vnto what perfection in innocencie, obedience, or the like they be growne, yet still they are taught to pray, O Lord forgiue vs our debts and tres∣passes. For here we know in part, we beleeue in part, we loue in part, we obey in part, and our greatest perfection is but great imperfection whiles we liue here at home in the bodie,* 1.15 as that of the Apostle sheweth. And so long as we are clothed with cor∣ruption, if we say we haue no sinne we deceiue our selues,* 1.16 and truth is not in vs. That which is in part either in knowledge, or in loue, or in obedience, or in the like graces of the spirit shall be abolished, our imperfections shall be taken away, and we shall be made perfit. But where and when? Not here otherwise then by imputation, but then and there when and where cor∣ruption shall put on incorruption, and mortalitie shall put on immor∣talitie, as the former place to the Corinthians sheweth:* 1.17 and the Church shall be presented vnto Christ Iesus her beloued, not hauing spot, or wrinkle, or any such thing, but pure, and holy, and without blame; but then when shee shall bee made glo∣rious, when her vile bodie shall be changed and be fashioned like vnto his glorious bodie,* 1.18 as that place to the Ephesians sheweth.

This then should teach vs to long to be of that triumphant Church, to long to enter into the holiest of holies, to long to be loosed and to be with Christ. Here the father of the faith∣full, holy Abraham; here the man after Gods owne heart, holy Dauid; here that vpright and iust man, holy Iob; here that chosen vessell to beare Christ his name before the Gen∣tiles, our holy Apostle shall haue their faults, and their falls.

Here Abraham and Lot will bee sometimes at variance, here Paul and Barnabas will sometimes not be of one accord, here Paul and Peter will sometimes not be of one iudgement; here we shall haue our falls, we shall haue our imperfections what∣soeuer we be. Only in the Citie which is aboue shall all teares be wiped from our eyes, all wanes supplied, all imperfections perfited, all sinne cease, and all enemies be vtterly destroyed: only there our knowledge, our iudgment, our loue, our peace, our ioy shall be perfit. How should we not long then to re∣moue out of the bodie, and to dwell with the Lord? And yet to earthly minded are we many of vs, that here we could bee content to pitch our tabernacles, and neuer to remoue hence euen as if we loued darknes better then light, and had rather dwell in the valley of teares then in the valley of blessing, where we are but strangers then at home in our owne Citie. Let vs, beloued, remember that here the best of vs haue our blemi∣shes, and that when it is it the best with vs, we are but in the way vnto that which is best of all for vs; that the best refor∣med Church on earth is not thorowly reformed, and that the most sanctified man on earth is but onely in part sanctified: And let vs make this benefit hereof daily more and more to grow out of loue with this life, and in loue with that life in which there shall be no more death; daily more and more to weyne our selues from the vanities of Ierusalem which is on earth, where many things will be done through contention, and vaine-glory, and to haue our conuersation in heauen, where we shall all be like minded, hauing the same minde, and being of one accord, and of one iudgement. And let this suffice to be ob∣serued in generall from the matter of the Apostles exhorta∣tion, whereby ye see the state euen of the best reformed Chur∣ches, and so of the most holy men, and what vse is to be made of the imperfections which follow the most perfit in this life. Now let vs come vnto the seuerall points whereunto the A∣postle exhorteth the Philippians, and in them vs.

The first thing wherevnto hee exhorteth them is, in gene∣rall that they be like minded, or like affectioned, as the same phrase is translated else where,* 1.19 hauing their affections, likings, and desires set on the same things: for in this as in the gene∣rall

are comprised, as I take it, those particulars which follow in this verse. So that when he exhorteth them to be like min∣ded, it is in generall that their affections be set on the same things, louing the same things, according in desire of the same things, and according in iudgment of the same things, but all in the Lord. Whence I obserue a necessarie dutie in all Chri∣stians called to the knowledge of God by the Gospell of Christ Iesus, which is that they be like minded in the Lord, set∣ting their affections, likings, and desires on the same things in the Lord. A duty which our Apostle prescribeth almost as oft as any other duty.* 1.20 In the beginning of his former to the Corin∣thians he beseecheth them by the name of our Lord Iesus Christ, that they all speake one thing, and that they be knit together in one minde, and in one iudgement. Where yee see he beseecheth them and in them vs, euen by the name of our Lord Iesus Christ, to be all of one minde; and because disagreeing in words en∣gendreth dissension of minde, therefore that wee may the ra∣ther be all of one minde, hee beseecheth vs all to speake one thing. In the end likewise of his latter to the Corinthians,* 1.21 he commendeth this dutie vnto them, saying, Finally brethren, fare yee well, be perfect, be of good comfort, be of one minde: as thinking this dutie so necessarie, that both in the beginning, and in the end, and at all times they were to be put in minde of it. In this place likewise yee see how roundly and deeply he adiureth and chargeth the Philippians, and in them vs to be ••ike minded, saying, If there be any consolation in Christ &c. ful∣fill my ioy, that yee be like minded. And in the last chapter saue one to the Romanes,* 1.22 he maketh a most earnest praier vnto God for them, that they might be like minded one towards another, saying, Now the God of patience and consolation giue you that yee ••e like minded one towards another according to Christ Iesus, that ••ee may with one minde, and with one mouth praise God euen the Father of our Lord Iesus Christ. Where first the Apostle im∣••lieth that if they be like minded, God must giue them this to ••e like minded, and therefore hee praieth vnto God to giue ••hem this grace, that they be like minded one towards another. Secondly, he noteth how he would haue both them and vs ••o bee like minded one towards another, viz: according to

Christ Iesus, to consent in that truth which hee hath taught, and in that loue which hee hath commanded: for otherwise if we be like minded but not according to Christ Iesus, not in the Lord, what great thing doe we doe? Are not the Iewes like minded among themselues, the Turkes amongst themselues, the aduersaries of the truth amongst themselues? Were not the Priests, Scribes, and Pharisies of one minde, when they condemned the innocent bloud; and the whole multitude of the Iewes when they cried all at once saying, Crucifie him, cru∣cifie him, away with him, and deliuer vnto vs Barrabas? And are not they all of one minde that cast their heads together with one consent, and consult to worke wickednesse in what kinde soeuer it be? And to consent and be like minded in these and the like things, is it not rather a conspiracie then an vnitie? We a••e not then onely to be like minded, but to bee like min∣ded in the Lord, to be like minded according to Christ Iesus. And lastly, the Apostle sheweth to what end he would haue vs to be like minded, namely that with one minde, and one mouth we may praise God euen the Father of our Lord Iesus Christ, not onely with one minde, but also with one mouth; nor onely with one mouth, but also with one minde. Thi•• then yee see it to be a dutie so necessarie in vs and in all Chri¦stians that wee be like minded in the Lord, that the Apostle still commendeth it vnto vs, beseeching vs to be like minded, charging and adiuring vs to be like minded, and praying vnto God that we be like minded.

But why is it so necessarie a dutie that we be like minded i•• the Lord? Many reasons might be alleaged, but I will one•• mention two. As first because we haue one Lord, one faith, one baptisme, one God and Father of vs all: for meete it i•• that so many as are ioyned together in the vnitie of these, be also knit together in one minde, and in one iudgment accor∣ding to Christ Iesus,* 1.23 euen as our Apostle vrgeth this same rea∣son to this same purpose else where. Secondly, because there is not a better remedie against dissensions and schismes the•• to be like minded in the Lord, as without which it cannot be but that there be dissensions and schismes. For what was the cause of the dissensions & contentions wherewith the Church

of Corinth was troubled? Was it not because they were not like minded in the Lord? One held of Paul, another of Apol∣los, one of Cephas, another of Christ; one would pray and pro∣phecie bare-headed, another with his head couered, and when they came vnto the Lord his Supper one was hungry, and another was drunken. And how can it bee but that there should bee dissensions and contentions, when one likes this, and another that, one would haue this, and another that, one drawes this way, and another that way? In a little house, yee know, if the husband be of one minde, and the wife of an∣other; the Parents of one minde, and the children of an∣other; the master of one minde, and the seruants of another, and euery of them will needs follow their owne minde, and fancie their owne way, how troubled must needs that house be? And therefore our blessed Sauiour being now ready to be offered, in that holy praier for all his children praied, that we might be all one euen as He and the Father were one,* 1.24 that wee might all be one in the Father and in him, euen that we might bee like minded in the Lord.* 1.25 And in the next chapter our Apostle prescribeth it as a remedie against dissensions in the Church to proceede by one rule, and to minde one thing. If then we will walke as becommeth the Gospell of Christ, we are not onely to bee ioyned in one faith, and in hope, but in all things wee are to be like minded one towards another accor∣ding to Christ Iesus; we are to loue and like, affect and fancie, will and desire the same things as they are pleasing vnto the Lord; being at one with God, wee are to be of one minde amongst our selues.

Here then our aduersaries will aske of vs, if this be so neces∣sarie a dutie, how happens it that ye are not all like minded? What meane the tearmes of Zuinglians, Lutheranes,* 1.26 Calui¦nists amongst you? How is it that amongst you some are Brownists, some Baroists, some Puritanes, some Protestants? How is it that touching ceremonies, touching discipline, and the like there is such difference amongst you? Doth not these things plainely argue that yee are not like minded amongst yourselues? For answere whereunto, 1. Of them that aske vs these questions I demand of them the like: are they all like

minded? What meane then the tearmes of Thomists, Sco∣tists,* 1.27 Ockamists, Canonists, and Diuines amongst them? How is it that amongst them some are White, some Blacke, some Gray Friers, some Franciscans, some Dominicans, some Ie∣suits, some barely Priests? How is it that not touching cere∣monies, or discipline alone, but touching maine and great points of doctrine there is such difference amongst them? Touching the Scriptures, doth not Arius Montanus say, that the bookes of the old Testament not found in the Hebrue Canon are Apocryphall; and doth not Bellarmine denie it? Doth not Canus say, that the Hebrue text is wholy corrupt by the malice of the Iewes, and doth not Bellarmine denie it? Doth not Bellarmine himselfe for expounding of the Scrip∣tures sometimes referre vs to the fathers of the Church, some∣times to generall Councels, sometimes to the Pope and Car∣dinals, sometimes to the Pope himselfe? It would be too long to runne through the rest of many points of doctrine where in they dissent among themselues. They neede no other to note this vnto the whole world then Bellarmine himselfe, who in the beginning of the discussing of euery controuersie be∣twixt vs and them, sheweth how not onely we dissent therein from them, but how they dissent amongst themselues. First therefore, let them plucke out the beame of their owne eye that so they may see clearely the mote which is in our eie, le•• them cleare the point that they are like minded amongst themselues, and then let them tell vs that we are not all of one minde.

But how doe they shew that wee are not all of one minde? If ye be, say they, then what meane the tearmes of Zuinglians, Lutherans, Caluinists, amongst you? But I say vnto them, what doe they meane to note vs by such tearmes? The me∣mories of these men we honour and reuerence, as also we doe other notable lights which haue beene in the Church, and are at this day. But if we be named after any other name then on∣ly the name of Christ Iesus, it is through their malice not by our desire. Yea, but how is it say they, that some amongst you are Brownists, some Baroists, some Puritans, some Pro∣testants, that touching ceremonies, and outward discipline

there is such difference amongst you? I answere, that if there be any Brownists or Baroists amongst vs wee hold them not to be of vs, and therefore their distraction from vs ought not to be obiected vnto vs. Now for our difference about cere∣monies, and outward discipline, I wish we were all like minded in these things, and it is a fault and blemish of some in our Church, that we are not like minded in these things. But for the substance of doctrine, and grounds of religion wherein is it that we are not like minded? If they could, no doubt they would taxe vs in the substance as they doe in the accident; and as they cannot in the substance, so I wish they could not taxe vs in the accident. So should the ioy of our Sion be full, if we were all like minded, both for the substance, and for the acci∣dent, and so many as loue the peace of Sion, and wish her pro∣speritie, pray also that this her ioy may be fulfilled.

Againe, this may serue to reproue a fault too too common amongst vs. For if we be ioined together in one faith, and in one hope, if we agree in the substance of truth, we thinke it a small matter to dissent amongest our selues about smaller matters. And indeed it is the lesse matter. But yet it is a thing which we ought to labour, euen to be like minded in the Lord in all things. Which our Apostle sufficiently sheweth when in his exhortations vnto vs to be like minded, he doth not li∣mit vs vnto these or these things, but indefinitely hee would haue vs to be like minded, according to Christ Iesus. In mat∣ters of faith, and in matters of ceremonie, in matters of do∣ctrine, and in matters of discipline, in matters of life, and in matters of learning, in matters of religion, and in matters of ciuill conuersation he would haue vs to be like minded, as in the Lord it may be warranted. Let vs therefore beware how we sooth vp our selues in dissenting about matters of lesse mo∣ment, when we agree in matters of greater importance. The more like minded we are in the Lord, the more is our conuer∣••ation such as becommeth the Gospell of Christ. Let our care ••herefo••e be, that both in matters of lesse moment, and like∣wise in matters of greater importance we may be like minded ••n the Lord, as becommeth the Gospell of Christ.

But how may we be like minded in the Lord? This our

Apostle sheweth in the next words, and that is, 1. If we haue the same loue, i. If we loue the same things in the Lord. 2. If we be of one accord, i. If we agree in our wills and desires in the Lord. And 3. if we be of one iudgement, i. If we agree in one truth of Christ Iesus. For these the particulars are as I take it comprised vnder, and meant in that generall; so that i•• we thus loue and agree in the Lord then are wee like minded in the Lord, and our conuersation in a great part is such as be∣commeth the Gospell of Christ. Because I haue stood long vpon the generall, I shall the lesse neede to stand vpon these particulars, which in effect haue beene handled in the gene∣rall. Briefly therefore of these as time will giue leaue.

The 1. thing then, which in these particulars I note is, that the Apostle would haue them to haue the same loue, the same I say, in respect of the obiect, that they should loue the same things, the same Church, the same Gospell, the same truth euen as we say that they haue the same faith, who belieue in the same Christ. Hence then I obserue, that if we will be like minded, and walke as becommeth the Gospell of Christ, the•• must we loue the same things in the Lord, not one one thing and another an other thing, but the same things, as simply the same things. For we may loue the same things, and yet be f•••• from that loue of the same things which becommeth vs, as namely, if we loue the same delights of the flesh, the same sins or corruptions whatsoeuer; but the same things in the Lord and in the loue whereof hee is delighted, and well pleased. Thus it is commaunded vs euery where in the booke of God that we all loue the same God, the same truth, the same meanes of our saluation in Christ, and generally the same things whatsoeuer they be that belong vnto our peace. And the reason of it is plaine. For where one loues one thing, and another another thing; as for example, one Christ, and ano∣ther Antichrist, when one hateth that which another loueth; where euery man loues that which himselfe liketh, and scarce two loue the same things, what loue can there be, nay what distractions must there not needes be, nay what desolation are not likely to ensue? In the Church of Corinth they loued not the same things, but one loued this man, another that ma••

and what dissentions bred it in that Church? In our neighbor kingdome of France they loue not the same things, but one sort loue the light of the word, another sort loue darkenesse better then light, and what bloud hath it shedde in that king¦dome? Amongst our selues we loue not the same things in the Lord, but one sort loue their pleasures, another sort their profits, another sort their promotions, the fewest sort the things that they should loue, and what but a iudgement like∣ly to ensue?

Nay beloued here is the miserie, and like to be the ruine of our Land, in our Land wee loue not the same things in the Lord, but we loue too many of vs that man of sinne, and the poysoned cuppes of the fornications of that whore, and too few of vs the simplicitie of the truth of Christ Iesus, to speake plainely we loue too many of vs the Pope and his marchan∣dize, and too few of vs Christ and his truth, we speake not the ••anguage of Canaan, but halfe in the speach of Ashdod, and halfe in the language of Canaan. Hereupon it is that Pope and his adherents conceiue courage against vs to subdue vs and our Land, and to make vs a prey vnto their teeth.

Beloued, if we will not for the loue of the Lord, and be∣cause the holy Ghost hath commanded vs, yet for the loue of our owne liues, and that we be not made a prey vnto our enemies, let vs loue the same truth of Christ Iesus, and gene∣rally the same things in the Lord. Let vs no longer halt be∣tweene God and Baal, Christ and Antichrist, religion and su∣perstition; but with religious hearts let vs loue the same truth, the same God, the same things in the Lord, that some may be ••ike minded according to Christ Iesus.

The 2. thing which in these particulars I note is, that the Apostle would haue the Philippians to be of one accord, i. to ••gree in their wils and desires touching euery thing that is good, belong it vnto religion, or vnto ciuill life and conuersa∣••ion. Whence I obserue another necessarie dutie for vs that we be like minded, and walke as becommeth the Gospell of Christ, and that is, that we agree in our wills and desires in the Lord, that vnitie and concord amongst vs bee preserued and maintained. To agree in mischiefe we are ready enough, nei∣ther

neede we any to moue vs thereunto. For, as it is in the Prophet,* 1.28 If we see a theefe we consent vnto him, and we are parta∣kers with the adulterers, we runne with the wicked to doe euill, and we easily ioyne hands with the wicked and vngodlie. But to bee of one accord in the Lord we are not so easily drawne, albeit this be the agreement that the holy Ghost requireth of vs, and commendeth vnto vs.* 1.29 Behold, saith the Prophet, how good and ioyfull a thing it is brethren to dwell together in vnity, i. to liue together in that concord, and good agreement which is ac∣ceptable to the Lord. And the more to shew the precious worth of holy agreement amongst the sonnes of God, be like∣neth it vnto the oyntment prescribed for Aaron, which was so sweete that when Aaron was annointed therewith,* 1.30 the smell of it was most pleasant vnto all that were by. And euen so sweete and pleasant a thing it is to see brethren to be of one ac∣cord in the Lord. This is that which is commended in the faithfull in the Acts,* 1.31 that they were of one heart, and of one soule agreeing in their mindes, wills, desires, and affections. And where this agreement in the Lord is not, there the Lord is not.

And yet in matters wherein wee differ one from an other, how hardly are we brought to bee of one accord in the Lord? If we differ in matters of religion, either we will not vouchsafe one to talke with an other in them, or if we doe, we will be sure to set that downe with our selues, that howsoeuer wee be con∣uinced, yet we wil neuer yeeld to agree with them that would perswade vs. We haue too too lamentable experience of it. For when we talk with them that are popishly affected, though they be conuinced, yet will they not yeelde to agree with vs. Likewise if we differ in matters of ciuill life, how hardly are we brought one to yeeld vnto another, and all to agree on that which is most euidently good? Nay if wee haue once taken a stitch against it, we will neuer agree to it whatsoeuer come of it. But beloued, this becommeth not the Gospell of Christ. If we will walke worthy of Christ, let vs be like minded, ha∣uing the same loue, being of one accord.

The 3. thing which I note is, that the Apostle would haue them to bee of one iudgement, i. to agree in one truth of Christ Iesus. Whence I obserue a threefold necessarie dutie

for vs, that we be like minded, and walke as becommeth the Gospell of Christ, and that is, that wee agree in one truth of Christ Ie∣••us, euen in that truth which the Prophets and Apostles haue ••aught vs. All agreement without this is but disagreement. This alone knits the knot of good agreement. Let our aduer∣saries looke how they agree in this, in those manifold positi∣ons which they maintaine besides and repugnant vnto this.

LECTƲRE XXVI.

PHILIP. 2.

Verse 3. That nothing be done through contention or vaine-glory, but that in mecknesse of minde euery man esteeme other better than himselfe.

4. Looke not euery man on his owne things, but euery man also on the things of other men.

IT remaineth now, that wee speake of those vnchristian vices which the Apo∣stle disswadeth, as the very bane of that loue, concord, and vnanimitie, which before hee had perswaded, in these words, That nothing bee done through contention, &c.

That nothing be done, &c.] In these words then the Apostle amplifieth his exhortation, first, by two euils which he disswadeth, as the very bane of that loue, concord, and vnanimitie, which before hee had perswaded, namely contention and vaine-glory, That nothing, &c. 2. By the contrary vertue vnto them, which hee perswadeth as the very foster-mother of that loue, concord, and vnanimitie, which before hee had perswaded, namely humilitie, but in meekenesse of minde: amplified also by the definition thereof, which is, that it is a vertue whereby one man esteemeth ano∣ther better than himselfe. So that here is both a dehortation,

and an exhortation. A dehortation from contention and vaine glory, That nothing be done, &c. An exhortation vnto humilitie and meeknesse of minde, but in mecknesse of minde &c. So also in the next verse is first an euill disswaded; se∣condly, the contrary vertue perswaded: a dehortation, and an exhortation. A dehortation from selfe-seeking of our owne things, which also is an enemie vnto that loue, concord, and vnanimitie, which before he had perswaded, in these words, Looke not, &c. An exhortation vnto a regard of other mens things, a meanes of preseruing that loue, concord, and vn∣nimitie, which before he had perswaded, in these words, be•• euery man also on, &c. So that here are three breeders and cau∣ses of discord and dissension disswaded, viz. contention, vaine-glory, and selfe-seeking of our owne things; and two preseruers of loue and concord perswaded, viz. humilitie and due regard of others: the one disswaded, and the other per∣swaded, that loue, concord, and vnanimitie may be maintai∣ned. This of the order and meaning of the words in generall

Now for the more particular opening of the meaning or them, the words yee see in themselues are vnperfect, and doe thus depend vpon the former: Fulfill my ioy, that yee bee like minded, hauing the same loue, being of one accord, and of one iudge∣ment. Why? That nothing be done through contention and vaine-glory. As if he should haue said, If there be among you con∣tention and vaine-glory, it is not possible that yee should be like minded, hauing the same loue, being of one accord &c. For these are the very fire-brands of discords and dissension, and the very bane of concord and loue. So then shall yee be like minded, to loue the same things, to agree on the same things, to be of one iudgement touching the truth, if yee mortifie, if yee kill and crucifie these earthly and vile affections of con∣tention and vaine-glory, That nothing bee done amongst you ••••••gh contention and vaine-glory, but that in mocknesse, &c. 〈◊〉〈◊〉 by contention the Apostle meaneth a delight to differ 〈◊〉〈◊〉 men in iudgement, and in euery other thing; and 〈◊〉〈◊〉 glory he meaneth a tickling desire to get glory by 〈…〉〈…〉 singularitie in things. So that when the Apo∣•••••• 〈◊〉〈◊〉 ••••ue nothing done through contention, his mea∣ning

is, that he would haue none of them to take a delight in ••issenting from other men, but when they thinke the truth ••o be like minded vnto them. And when he would haue no∣••hing done through vaine-glory, his meaning is, that hee would haue none of them to be tickled with such a desire of glory, as to single out himselfe in iudgement from the rest, ••nd to disdaine to thinke as the rest doe, thinke they neuer so well. The rest that followeth is more easie to be vnderstood, ••nd may further be opened as we come to the seuerall points. Now let vs see what obseruations wee may gather hence for our further vse and instruction.

The first thing which here I note, is, that the Apostle would haue nothing done among the Philippians through contention, he would haue none of them to take delight in ••issenting from other men in iudgement, or in any other thing, he would haue none of them to be contentious persons, ••uch as cannot abide to agree with others, though they bee in the right, such as are neuer well but when they are in opposi∣tion, in contradiction. Whence I obserue, that amongst Christians called to the knowledge of God by the Gospell of Christ, all contention should be abandoned, nothing should be done amongst them through contention, they should take no pleasure in dissenting from other men, either in iudge∣ment, or in any other thing. This our Apostle plainly shew∣eth, where he saith, first, that contentions are a worke of the flesh; and then, that they that are Christs,* 1.32 haue crucified the flesh, with the affections, and the lusts. Lay then these together thus: They that are Christs, haue crucified the flesh, with the affe∣ctions and the lusts, so that they doe not serue sinne in the lusts thereof. But contentions are an affection and lust of the flesh, reckoned vp with adulterie, fornication, idolatrie, witchcraft, heresies, murders, drunkennesse, gluttonie, and such like. What then must needs follow, but that they that belong vn∣to Christ, must abandon all contentions, must doe nothing vpon a humour to thwart and to crosse, vpon a delight to dis∣sent and to differ. And the reason hereof is very plaine: for when men once grow to that, that they take a delight and pleasure in crossing and thwarting other men, and in opposing

themselues vnto whatsoeuer they say, be the thing neuer so cleere, neuer so true, how can they as becommeth Christian be of one accord with others? Nay how can it bee, but that such opposition and contradiction should breed great dis∣cord and dissension?* 1.33 It is one of Salomons Prouerbs, As the cole maketh burning coles, and wood a fire, so the contentions man i•• apt to kindle strife. Whence it is cleere, that contention is as fit to stirre vp strife, as cole and wood to make a fire. Looke into the Church: The schismes and heresies, the broiles and stirres, wherewith the Church at all times is troubled, whence are they? Are they not commonly from men of contentious humours, which take a pleasure in dissenting from the rest of the Church, and in maintaining new and quaint opinions by the sharpnesse of their wits? Arrius, Nestorius, Macedoni•••• and many other the like, by whose heresies the Church hath heretofore beene troubled, were they not such men? And what are they that endanger the peace of the Church in our day? Are they not such men? Againe, looke into the Com∣mon-wealth: The diuisions and discords, the tumults and brabbles, wherewith all societies and bodies are troubled▪ whence are they? Are they not commonly from contentious men, which loue to say and doe otherwise than the rest? Ex∣perience hath so tried it, that it will not be denied. So that ye see there is great reason of abandoning al contentions among Christians, that nothing be done through contention amongst them.

What then? May nothing be done through contention? If 400. false Prophets counsell Ahab to goe to warre,* 1.34 may not Michaiah set himselfe against them all, and tell Ahab, that if he goe,* 1.35 he shall fall there? May not Ieremie contend and striue euen with the whole earth, as himselfe witnesseth that he did? Indeed if Michaiah or Ieremie doe so, they shall bee counted contentious men for their paines, insomuch that Ieremie shall crie out, and say, Woe is mee, my mother, that thou hast borne me a contentious man, and a man that striueth with the whole earth; for so he was accounted. And so our whole Church, for dissen∣ting from the Romish Church, wee are counted schismaticall, hereticall, contentious men. But ye must know that there is

a great difference betwixt 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, betwixt a due examination and a peruerse opposition, betwixt dissenting ••rom others, and a delight to dissent from others, betwixt dis∣••enting from others to maintaine a truth, and a dissenting ••rom others only to contradict, whether the thing bee true or ••alse. Wee may not (as our Apostle here saith) doe any thing ••hrough contention, but wee may and must duly examine ••hings that are called into question. Wee may not take a de∣••ight in dissenting from others, but wee may dissent from ••thers: wee may not dissent from others only to contradict, ••hether the thing be true or false, but wee may and must dis∣••ent from others to stand for the truth. Let it be proued then ••hat Michaiah dissented from the 400. false Prophets onely ••pon a humour to contradict them, or that Ieremie stroue ••ith the whole earth, vpon a delight to set himselfe against all men, and then let it be said that they were contentious men ••ndeed. And let it be proued, that wee generally in dissenting ••rom the Romish Church, doe it vpon a delight and pleasure ••hat wee take to make a peruerse opposition, and then let it be ••aid that wee are contentious men indeed. Otherwise in vaine ••s it said, that either those Prophets did, or that wee in the ge∣••erall, or in the particular, doe any thing in these matters ••hrough contention.

To know then whether any thing be done through con∣••ention, these two rules are necessary: 1. Is it done vpon a ••umour and delight to contradict, whether it bee true or ••alse? Then is it done through contention. 2. When the ••ruth is manifested, is the opposition still maintained? Then ••s it done through contention. Otherwise if wee dissent from others at the first, and afterwards when the truth is manife∣••ted, yeeld vnto the truth, as often it falleth out, when there ••s dissenting through ignorance; or if wee dissent from others ••n the things wherein they dissent from the cleere truth, onely for the truths sake, wherein wee desire that they would agree with vs, that which wee doe can no way be said to hee done ••hrough contention: for thus wee may doe many things, but nothing may be done through contention.

Now I wish wee were all of vs as farre from being contenti∣ous,

as wee are euery one of vs loth to be called contentions, and that both Church and Common-weale were as free from the thing, as the name is odious in both. Euery man more ready than other to post the name off from himselfe, and none so ready to abiure that hee takes any delight in dissen∣ting from other men, as he that is most contentious of al•• None will be contentious, and yet both Church and Com∣mon-weale groane vnder the burden of contentious men. I•• our Church what Cockatrice egges be now a hatching? what out-worne errors of Pelagianisme be now a broaching? Li∣bertie of will, vniuersalitie of grace, saluation of all men, and other like damnable errours must now be set on foot againe, though the whole Church bee set on fire therewith. And by whom, but by contentious men, which cannot abide to agree with the Church in the receiued truth, but in a conceit of themselues, and pride of their owne wits, must run out from the rest, and haue a conceit beyond the rest? In the Com∣mon-weale likewise, what siding and factioning, what gar∣boiles and diuisions in euery Company and Societie, in euery Incorporation and Body? And by whom, but by contenti∣ous men, which because they will bee aboue also then, wi•••• not agree with any others? The truth is, that whereas nothing should be done through contention, nothing almost is done, but through contention. And yet euery man will wash hi•• hands of contention. But it is but as Pilate washed his hands of the innocent bloud, when as his fingers dropped with the bloud of that iust one. And as well might Arrius, Nestor•••• Macedonius, and other like Arch-heretikes wash their hands as many in our day can wash their hands of contention. Well, wee see the Apostle would haue vs to doe nothing through contention. Let vs hearken vnto the Apostle, and let vs take heed of taking a delight in dissenting from others, and being alwayes ad oppositum.

Another fault likewise it seemeth there was amongst the Philippians, which the Apostle would haue repressed, and that was vaine-glory▪ a vaine affectation of glory, which is, when vaine men to get themselues glory single themselues in some vanitie from the rest. Now the Apostle would haue nothing

done amongst them thorow vaine-glory, he would haue none ••f them so tickled with a vaine desire of glory, as to disdaine ••o be like vnto others, or to affect singularitie in iudgement, ••r any other thing from the rest. Whence I obserue, that as ••ontention, so vaine-glory should bee abandoned amongst Christians, nothing should bee done amongst them through ••••ine-glory, they should not in the vanitie of their hearts sin∣••••e themselues in any thing from the rest, so to get glory a∣mongst men aboue the rest, neglecting the glory that com∣••eth of God alone. Herevnto also maketh that exhortation ••t the Apostle, where he saith,* 1.36 Let vs not be desirous of vaine-••lory, prouoking one another, enuying one another. In which place ••••rst we haue a very plaine prohibition of vaine-glory, let vs ••ot be desirous of vaine-glory. It is a fault which haunteth euen ••ery good men, but (saith the Apostle) let vs not be desirous of ••aine-glory: and then the rather to disswade vs from all desire ••f vaine-glory, hee setteth downe two such fruits thereof, as ••ewes it to be a bitter grape: the one, prouoking of one another, ••or that men desirous of vaine-glory are wont to prouoke ••thers to emulations and strife, that by dissenting from them ••hey may get some glory vnto themselues: and the other, en∣••uing of one another, for that men desirous of vaine-glory are ••ont to enuie and spite others that seeme any way to stand in ••heir light, and to be as good as they themselues are.

So that hence also the reason why wee are to doe nothing ••••rough vaine-glory is very plaine; for when men once grow •••• that to be desirous of vaine-glory, it is not possible that they ••ould as becommeth Christians bee of one accord with o∣••••ers. For then forsooth wee may not be as others either in ••••dgment, or in any thing else; nay then we disdeine others, ••ay then our thoughts are running on such things as wherein ••e may be singular aboue others. Then if we be men of the Church, as we are called, we must either haue new opinions ••y our selues, or some new interpretation by our selues, or ••••me new kinde of defence of some thing by our selues. And •••• we be other men, yet some thing or other there must be sin∣••••ular in vs: wherevpon some haue called vaine-glory the ve∣•••• mother of heresies and dissensions whereby both Church

and Common-weales haue beene ruined. So that yee see there is great reason of this caution amongst Christians, that nothing be done through vaine-glory.

Where briefly note this withall, that it is vaine-glory that we are not to affect: for this glory we may all affect, that men may speake well of vs, and glorifie God on our behalfe, euer as our Apostle professeth that he did, where he saith, We giue no occasion of offence in any thing, that our ministerie should not be reprehended; whereby he meaneth that to the vtmost of his power he endeuoured that his ministerie might be magnified; and this glory also we may affect so to doe that which we doe as that we may haue praise with God. But we are to doe no∣thing through vaine-glory, that by singling our selues from others we may get praise amongst men.

And yet how many things are done through vaine-glory by many of vs? Our first parents were not more ready at Sa∣tans suggestion to eat of the forbidden fruit through a vaine desire of glory to be like vnto God, then wee their posteritie and children after their owne image are ready through the like desire to doe many things that we should not doe. What is it that makes vs goe to Bellarmine, and setting a fresh vernish vpon his reasons to set abroch in the Church new and strange opinions? What is it that makes vs plead the Popes cause more then we neede, and more then is either for the quiet of the Church, or hath sound warrant by the word? What is it that makes vs disdaine to walke in the old and beaten way, 〈◊〉〈◊〉 to seeke out new waies to walke in? If it be not through con∣tention, is it not through vaine-glory, that we may get vs a name? I point onely at some things, which I had rather you should conceiue with your selues, then I speake of them. It i•• vtterly a fault amongst vs, that many things are done through contention, many things through vaine-glory, and good it were that the meanes how this might be remedied were dili∣gently to be thought vpon.

Now the meanes how this might be remedied are prescri∣bed in the next words by our Apostle: let euery man put on meeknesse of minde, and in meeknes of minde let euery man esteeme other better then himselfe, and then nothing shall bee

done through contention or vaine-glory, but that &c. Where ••irst yee see that humilitie and meeknes of minde is opposed ••nto contention and vaine-glory as a preseruatiue against ••hem, and preseruer of that vnitie and concord whereof they ••re the bane. Secondly, yee see how it is defined, to be a ver∣••ue whereby euery man, not onely men of meaner place and ••ate, but whereby euery man of what state or place soeuer he ••e, esteemeth other better then himselfe. Whence I obserue soueraigne preseruatiue against contentiousnes and vaine-••lory, and so an onely foster-mother of loue, concord, and ••animitie, and that is humilitie and meeknes of minde, to ••teeme euery man better then our selues. If we our selues would ••e free from these cankred affections of contentiousnes and ••••ine-glory; if we would haue nothing to be done amongst vs ••ther in Church or in Common-weale through contention ••nd vaine-glory; if we would haue vnitie, loue, and concord ••aintained amongst vs, then must wee euery man of vs put ••n meeknes of minde, and in meeknes of minde euery man of vs ••ust esteeme other better then himselfe, be our state and place ••igher or lower, better or meaner, we must euery man be low •• our owne eyes, euery man willingly yeeld vnto another, ••nd euery man thinke meanlier of himselfe then of other. ••erevpon our Apostle being to exhort the Ephesians to keepe ••e vnitie of the spirit in the bond of peace, begins his exhortation ••••us: I therefore being prisoner in the Lord,* 1.37 pray you that yee ••alke worthy of that vocation wherevnto yee are called with all ••mblenes of minde, and meeknes &c. thereby implying that ••mblenes and meeknes of minde is one of the best preser∣••ers of the vnitie of the spirit in the bond of peace, and so conse∣••uently one of the best preseruatiues against contentiousnesse ••••d vaine glorie. Which yet will euidently appeare, if a little ••e compare the contentious, and the vaine-glorious man ••th the meeke and humble-minded man. The contentious ••an takes a delight in opposing himselfe against all, the hum∣••e man doth not willingly oppose himselfe vnto any; the ••••ntentious man will not yeeld, the humble man willingly ••eldeth; the contentious man standeth stiffely in what hee ••aintaineth be it true or false, the humble man easily relen∣teth

from the false, and gladly submitteth himselfe vnto the truth; the contentious man is in his element when he is stir∣ring vp strife, the humble man grieueth much to striue, if then we were humble men, nothing would be done through contention amongst vs. Againe, vaine-glorious men thinke better of themselues then of others; the humble man estee∣meth other better then himselfe; the vaine-glorious man is puft vp with a conceit of his owne excellentnes, and disdei∣neth others, the humble man is lowly in his owne eyes, and re∣uerenceth others; the vaine-glorious man must bee singular for some thing aboue others, the humble man is gladly of one accord, and of one iudgment with others; the vaine-glorious man thinketh euery great place too meane for him, the hum∣ble man thinketh himselfe too meane for euery place. If then we were humble men, nothing would be done through vaine-glory amongst vs. Againe, the humble man gladly assenteth, willingly liketh, meekly submitteth himselfe vnto euery thing that is good: if then we were humble men, we should easily be knit together in one minde, and in one iudgement. Indeede if we were hamble men, it must needs be that we should be like minded, hauing the same loue, being of one accord, and of one iudgement, it could not be that any thing should be done through contention, or vaine-glory amongst vs.

An excellent vertue then, an excellent grace of God is this humilitie and meeknesse of minde: but as rare as it is excel∣lent. For who is he that in meeknes of minde esteemeth other better then himselfe? Very common it is with vs in the vanitie of our minde to esteeme of our selues better then of others, to thinke of our selues as the proud Pharisie did in the Gospell of himselfe, and of others as he did of the Publican; to thinke our owne penny the best siluer, to value our owne gifts at the greatest worth, to make our selues equall vnto the best, and in taking honor to preuent one another. But very rare it is to thinke of others better then of our selues, to make our selues equall to them of the lower sort, in giuing honor one to goe before another, in rating of gifts to set our owne as the lowest rate. Nay we can say that this is no world for hum¦blenesse and meeknes of minde, we must now either thinke

well of our selues, or else none will thinke well of vs, we must now thrust out our selues before others, or else we shall be left behind all others; we must now either exalt our selues in some conceit of our selues, or else we shall be so humbled, that we shall be nought set by. And it is so indeed. But the lesse that this vertue is practised, the more it is to be vrged; and the lesse fauour it findeth amongst the sonnes of men, the more it sa∣uoureth of such grace as becomes the sonnes of God. Yea but we can obiect against it, and say, what if we know that we are better then others, more learned then others, more wise then others &c, are we then in meeknes of minde to esteeme others better then our selues? Wherevnto I answer, vnder∣standing this to be spoken as it is to the Church, that if we know some things in our selues, whereby we are better then others of our brethren, yet withall we must know that this grace is not giuen vs to lift vp our selues aboue them; but for our selues in comparing our selues with others, we are to looke vpon our owne wants and imperfections, and thereby to be humbled in our selues; and for others, we are to couer their wants with charitie, and to looke vpon the good things in them, and so to preferre them before our selues. Or we may say, that in modestie we are to yeeld in many things of our owne right, so that tho Dauid knew himselfe to be better then Saul, yet in modestie and in meeknesse of minde hee may esteeme Saul better then himselfe. Whatsoeuer be obiected against this rare grace of humilitie, yet thus we must cut off contention and vaine-glory, or else vnitie and loue shall neuer be preserued amongst vs.

Here then we see why it is that we are not like minded one towards another, hauing the same loue, being of one accord, and of one iudgement: why it is that many things are done amongst vs through contention and vaine-glory; and it is be∣cause there is not in vs that meeknes of minde to esteeme others better then our selues. In the words therefore of the Apostle, I beseech you as the elect of God, holy and beloued,* 1.38 put on tender mercy, kindnesse, humblenesse of minde, meeknes, long suf∣fering &c; in giuing honor goe one before another; be not high minded, but make your selues equall to them of the lower sort;

decke your selues inwardly with lowlinesse of minde: for God resi∣steth the proud, and giueth grace to the humble; and he that hum∣bleth himselfe shall be exalted. Let nothing be done through con¦tention, or vaine-glory, but in meeknes of minde let euery man e∣steeme other &c.

Looke not &c.] Here is a dehortation from selfe-seeking of our owne things, which is a third enemie vnto that loue, concord, and vnanimitie which before he perswaded; as it is also to humilitie, and an exhortation vnto that vertue which is both a preseruatiue against this euill, and a preseruer of that loue, concord, and vnanimitie which before he perswaded, and also of humilitie. Whence briefly I obserue two meanes whereby to come to humilitie, and to preserue loue, concord, and vnanimitie: the one is not to looke on our owne things; the other, to looke on the things of other men. For if we looke euery man on his owne things, as for example, euery man on his owne graces, on his owne wit, on his owne lear∣ning, on his owne iudgment, or euery man on his owne com∣moditie &c, and neglect or contemne the things of other men, what else will follow of this selfe-loue but vaine-glory? and what will follow of it but contention? What was the cause of the Pharisies pride, and disdeine of the poore Publi∣can?* 1.39 He lookt vpon his owne fastings, and Sabbath keep∣ings, and tithe-payings, and such like things; he lookt not on the Publicans confession, contrition, and humble praier. We may looke on our owne things, on our owne graces, to glorifie God by them and for them, not to glory in them, and on our owne commodities, in a Christian sort to seeke them and to vse them; but we may not onely looke on our owne things, but also on the things of other men; not to be busie in their matters, but on their graces to reuerence them, and on their commodities to regard them. Thus shall wee be humbled in our owne eyes, and thus loue and concord shall be easily preserued.

LECTƲRE XXVII.

PHILIP. 2. Verse 5.6.7.8.

Let the same minde be euen in you that was in Christ Iesus, who being in the forme, &c.

THE Apostle being now prisoner at Rome for Iesus Christ, in writing this Epistle to the Philippians, and diuers others which he wrote there in his bonds for the Gos∣pells sake, giueth most manifest and eui∣dent proofe of the great care which hee had ouer all those Churches which he had planted in all places. In all which his Epistles as here la∣boureth to confirme them in the truth of that doctrin which by his preaching they had embraced, so most carefully euery where he admonisheth them not to be troubled at the bonds which he suffereth for the Gospells sake, assuring them that his imprisonment, afflictions, and all things that came to him were to the furtherance of the Gospell which he had preach∣ed. In which points also the Apostle hauing laboured earnest∣ly in the former Chapter of this Epistle, now in this Ch••pter in the words before my text, hee exhorteth them aboue all things to humilitie, meeknesse of minde, and brotherly loue, that they should do nothing through contention, or vaine glorie, or selfe-conceit, but that euery man should esteeme other better then himselfe, and should looke on the things of other men, and not on his owne things.

In these words which I haue now read vnto you, the Apo∣stle goeth forward to excite and stirre vp the Philippians, and in them vs, vnto this same true humilitie, meeknesse of mind and brotherly loue. Wherein that hee might the rather pre∣uaile with them, he presseth the example of Christ, saying, Let the same minde be in you, &c. In the opening and decla∣ring of which example of Christ Iesus, he first setteth down his humilitie, and then the issue thereof, which was his exaltation

into glorie. His humilitie is here described to bee twofold. First, in that he being in the forme of God, i. being God, and without all iniurie to the Godhead, equall in might, power, and maiestie vnto the Father, yet made himselfe of no repu∣tation, and tooke on him the forme of a seruant, 1. was made man, euen the most abiect amongst men. 2. In that being made man he humbled himselfe, willingly laying aside as it were the power of his Godhead, and became obedient, in all things which the law required of him, vnto the death, euen the most shamefull death of the Crosse. After this double description of Christ his humility, followeth, and is set down the issue thereof, which was that hee was not left in this lo•• estate, but was highly exalted far aboue all principalitie, and power, and might, and domination, and euery name that is named not in this world only, but in that also that is to come, so that at his name should bowe euery knee, both of things in heauen &c. The argument then or reason, which the Apostle draweth, to perswad them to true humility, & brotherly loue one towards another, from Christ his example in effect is this: If Christ who being God blessed for euer, and equall to the fa∣ther, yet so farre humbled himselfe that he became man, and tooke on him the similitude of sinfull flesh: And againe, if Christ descending from heauen in the similitude of sinnefull flesh, and being made man, did yet so farre humble himselfe, that he became obedient to the death, euen the death of the crosse. Lastly, if Christ being God, and hauing humbled himselfe to be man, and being man, hauing humbled himselfe to the death of the crosse, was therefore highly exalted, and had a name giuen him aboue euery name &c. how then ought we sinfull men to put on vs this humility, and meeknes of minde, no man through arrogancie treading downe his weake brethren, but euery man esteeming other better then himselfe? This I take to be the Apostles argument in this place. It is then as if he had thus said:

O ye Philippians my hearts desire for you is, that ye may be found perfit and entire, lacking nothing, in the day of Iesus Christ. Wherefore I beseech you that nothing be done a∣mong you through contention, or through vaine glorie, but

that ye be like minded one towards another, that ye loue one an other, and that in all humblenesse and meeknesse of minde ye submit your selues one vnto an other, & euery man esteem other better then himselfe. Learne I beseech you of Christ Iesus himselfe, whose Disciples, whose seruants, members of whose bodie ye are, learne I say of him to bee humble and meeke. For he being God, and without all iniurie to the god∣head equall in glorie, and honour, and maiestie vnto the Fa∣ther, yet made himselfe of no reputation, and became man, and was like vnto man in desires, in infirmities, in sorrowes, and in all things sinne only excepted: yea being man, he so far humbled himselfe, that he was obedient in all things euen vn∣to the death, and that the shamefull death of the crosse, where ••he hung betweene two theeues. Let the same minde bee in you that was in Christ Iesus: be ye humble and meeke as hee was, not in that degree, but in some measure frame your selues vnto that humilitie that was in him, and then assure your selues, that as Christ was not thus lef•• but was highly exal∣ted, &c. so you, if you humble your selues, you shal•• be exal∣ted. This I take to be the meaning of these wordes of the Apostle.

They braunch themselues, as you may see, into three parts: whereof the first is, an exhortation vnto humility, and meeknesse of minde, Let the same minde &c. 2. Is set downe the humilitie of Christ, as a paterne for them to looke vpon, and to perswade them to humilitie, Who being in the forme of God, &c. 3. Is set downe Christ his exaltation into glorie af∣ter his humiliation here on earth, as a motiue also to perswade them vnto loue and humility, Wherefore God hath also, &c. I can only point at those manifold notes, and most profitable instructions which hence might be gathered.

First therefore in the exhortation wee are to note what it is whereunto the Apostle exhorteth the Philippians, and in them vs. The thing whereunto he exhorteth both them, and vs, and all that will liue godly in Christ Iesus, is, that wee should bee humble and lowly, kind and curteous, gentle and louing one vnto an other, in all humblenesse submitting our selues euery man one vnto another, and in all meeknesse of minde esteem∣ing

euery other man better then himselfe. The like exhorta∣tion the same Apostle maketh,* 1.40 where he saith; be affection•••• to loue one an other with brotherly loue, and in giuing honour go out before an other. In which place the Apostle together with his exhortation vnto humilitie, the fruite whereof is the prefer∣ring of our brethren in honour before our selues, ioineth the ground thereof, which is loue. For if wee loue our brethren, then we can willingly submit our selues vnto them, and pre∣ferre them before our selues: but where this loue of our bre¦thren is not, there is contempt of them, and lifting vp of our selues aboue them. The like exhortation also the Apostle Peter hath,* 1.41 where he saith, Submit your selues euery man one vn¦to an other, and decke your selues inwardly in lowlinesse of minde: In which place you see how the Apostle speaketh of humility, as of a speciall ornament wherewithall the childe of God is decked, and beautified more than with all costly iewels, and precious ointments whatsoeuer. But here it is to be obserued, euen from the Apostle in this place of Peter, that there is a two fold humilitie and holinesse; the one inward, the other outward; the one of the minde, the other to the eye, the one true and holy, the other ill and hypocriticall. Of the out∣ward and hypocriticall humblenesse the Apostle speaketh where he thus writeth vnto the Colossians; Let no man at his pleasure beare rule ouer you by humblenesse of minde,* 1.42 and worship∣ping of Angels, &c. For the vnderstanding of which place it is to be vnderstood, that there were craftily crept in amongst the Colossians certaine which taught them to worshippe An∣gels, because forsooth it was a point of great arrogancie streight-way to rush into the holy place, and to worship God: greater humblenes beseemed them then foorthwith to rule into Gods presence, and to fall downe before him, and to worshippe him. Much like vnto those who at this day teach men to vse the intercession of the saints departed this mortaly∣tie, and to make their praiers vnto them, not boldly and pre∣sumptuouslie themselues to enter into the Kings palace be∣fore the throne of grace, but in all humblenes to prostrate themselues before the saints and their images, that so their praiers and supplications through their intercession may bee

accepted with God. But against such as by such humblenes ••eeke to abuse vs, the Apostle plainly warneth vs in this place; ••or that this humblenesse is a voluntarie submission not taught ••y God, but chosen according to mens owne fantasie. The ••nward humilitie, and lowlinesse of minde is that whereof Pe∣••er here speaketh, and wherunto our Apostle in my text exhor∣••eth. It is the heart, the minde, and the soule that God re∣gardeth: there must be the seate of humilitie, if it be true hu∣militie. The glorie of the true Christian is within; and there∣fore it is said, The Kings daughter is all glorious within:* 1.43 the kings daughter, i. the Church, and then if thou be a liuely member of the Church, thy glory is within, and thy outward humility is then good when it proceedeth from within, euen from the lowlinesse of the minde.

And now that you see what it is, euen what humility it is that the Apostle exhorteth vnto, I beseech you (with the Apo∣stle) that the same minde be in you that was euen in Christ Iesus, that in meekenesse of minde euery man esteem other better then him∣selfe. It is an exhortation, which if we shall a little looke into some of those properties which alwaies follow this humblenes of minde wherunto the Apostle exhorteth, I feare me we shall finde that we haue either neuer heard of, or neuer hearkened vnto. The propertie of it is, in giuing honour to preferre others,* 1.44 as ye haue already heard out of the Apostle: and as is further prooued by that parable of our Sauiour Christ vnto the guest when he marked how they chose out the chiefe roomes at feasts.* 1.45 Out of both which places it may appeare that he that is truely humbled, in matters of honour preferreth not himselfe before others, but preferreth others before himselfe. But how farre we are from this humilitie, the great ambition of men in our daies, and great seeking of euery preferment, yea of euery petite office in euery towne incorporate, would speake if I should hold my peace. Nay so farre are we from preferring o∣thers before our selues, that rather than we will not clime ouer the heads of those that are better than our selues we will vse all bribery and corruption, yea & out of our false hearts we will deuise all manner of lies and slanders against them, and rather then faile we will libell against them. It is so, and where it is

so there wants this humblenesse of minde here spoken of.

Another property of it is, that hee that is humble, and a•• our Sauiour calleth him poore in spirit esteemeth others better than himselfe, as the Apostle sheweth vers. 3. He standeth not vpon the conceit of his knowledge, of his honour, of his wealth, of his friends. If he haue these things hee acknow∣ledgeth them to be the blessings of the Lord, but no cause why he should swell with pride, or aduance himselfe aboue his brethren. But doth not the wealthy rich man treade vnder foote, and oppresse with all wrong and violence his poore neighbours? Is not the great Scholar, and wise man so puft vp with his knowledge that he counts of others little better than fooles? Doth not the great man, whether it be that he bee great in office, or in birth and friends, doth hee not disdaine his inferiours, and oftentimes make a mocke of them? I wish it were not so: but if it be so, there wants in them this hum∣blenesse of minde here spoken of.

A third propertie of it is, as to humble vs so before God that we willingly acknowledge whatsoeuer good thing wee haue, to be onely from God without any merit in our selues so without selfe respects to regard the good of others, and of Gods Church. For the truely humbled man doth not looke on his owne things, as it is in the former verse, as so louing them that he careth not for the things of other men; but he looketh on the things of other men, and whatsoeuer is good for Gods Church that he doth. I wish there were no cause of feare that this humblenesse of minde were wanting. But who seeth not that the reformation of many abuses is hindred, that many godly and Christian exercises are staied, that much good many times is left vndone? and why? Forsooth because such a one moued it, because such and such men call for it, such and such men like too well of if, and therfore rather then please their humours, let things stand as they are. A thing in practise too too common, and what humblenesse of minde where it is so? By this which hath already beene spoken, I thinke, it may appeare how little hitherto we haue hearkened to this exhortation of the Apostle. Well I beseech you, that whatsoeuer is amisse in this behalfe may be amended. Decke

y••ur selues inwardly with lowlinesse of minde: in giuing honour go ••e before another: esteem euery man another better then himselfe: ••t neither opionion of wisedome puffe you vp, or of wealth make you ••ell; but submit your selues one vnto another, and let the same ••ind be in you that was in Christ Iesus. And so I come to my se∣••ond note out of this exhortation.

2. In this exhortation I note the inducement which the ••postle vseth to moue them vnto this humblenesse of minde, ••hich is the example of Christ Iesus. Let the same minde bee •• you that was in Christ Iesus. Will ye then haue a reason why ••e should be lowly in minde? Christ Iesus, whose example is ••erule of our life, and whose actions ought to be our instru∣••tions, he so humbled himselfe that being God hee for our ••••kes became also man; how then ought wee to submit our ••elues one vnto another in all humblenesse and meeknesse of ••inde? The like motiue or reason is vsed by our Sauiour Christ himselfe, where he saith vnto the people that were with ••im, Learne of me that I am meeke and lowly in heart:* 1.46 as also ••here he washeth his Disciples feet to teach them humility, and ••hen saith vnto them, I haue giuen you an example that yee should ••n euen as I haue done to you. What should I go forward to ••uote Scriptures to this purpose? Nothing more vsuall in the ••criptures then by the example of Christ to stirre vp vnto our ••euerall duties: and what ought to be more effectuall with vs ••o perswade vs? when the souldier sees his Captaine fight, ••here needes no further spurre to set him into the batteil. Christ is our Lord, and we his seruants: if hee our Lord and Master haue giuen vs such an example, and haue said vnto vs, ••oe as ye haue me for example, should there neede any further ••purre vnto vs for this duty? If he haue so humbled himselfe ••or vs, that being God he became also man, if hee haue had ••uch compassion on vs that when wee were enemies vnto him ••e reconciled vs vnto God, if he so loued vs that he laid down his life for vs, how ought we to be humble and lowly minded one towards another? how ought wee to haue compassion vpon our poore brethren, especially in this heauy time? how ••ought we to loue one another with brotherly loue? Christ my brethren is our head. If we be members of his bodie, we must

draw our life and our spirituall nourishment from him; we must in all things grow vp into him which is our head. Fare be it therefore from vs to disdaine our brethren, to wrong them, to oppresse them, to contemne them, to swell in pride against them. Nay rather, let vs vse one another with all kind∣nesse, with all gentlenesse, with all meeknesse. Let vs submit our selues one vnto another, let vs be like minded one toward another in Christ Iesus. Himselfe exhorteth vs hereunto, he hath giuen vs an ensample, Let the same minde, &c.

Thirdly, I note the humilitie of Christ, whose example the Apostle here exhorteth vs to follow. His humilitie is here de∣scribed by the Apostle, first by his incarnation, in that being God, he vouchsafed to take flesh of the blessed Virgin, and to become man, like vnto vs in all things, sinne only excepted secondly, by the worke of our redemption, in that being man he yet againe further humbled himselfe, and became obedient to the death, euen the most shamefull death of the Crosse. In the de∣scription of Christ his incarnation are very many things most worthy our obseruation, touching both the natures in Christ his God head, and his Manhood. I can only point at some of the heads of those obseruations which hence were to bee made, and more fully handled. First for the Godhead of Christ, in that it is here said, that hee was in the forme of God, it is thereby proued, that Christ was true God: for in the selfe same manner and phrase of speech that here he is said to be in the forme of God, in the same is it afterward said that hee tooke on him the forme of a seruant. Where by the forme of a seruant the Apostle expresseth his Manhead, as here by the forme of God is expressed his Godhead. Neither indeed can any be in the forme of God, who is not true God. And as in this place he is said to be in the forme of God, whereby is meant that he is God; so in other places plainly and directly heads said to be God,* 1.47 as in the Epistle to the Romans, Of when are the Fathers, and of whom concerning the flesh Christ came, wh•• is God ouer all, blessed for euer: and to the Colossians, In Christ dwelleth all the fulnesse of the Godhead bodily:* 1.48 and in the Acts, Take heede &c.* 1.49 to feed the Church of God, which he hath purc••••∣sed with his owne bloud. The phrase of speech in this place is

somewhat different, but it is all one as if he had thus said, who ••eing God. Secondly, I note touching the Godhead of ••hrist, that he was equall in all things vnto God the Father, the Apostle plainly sheweth, where it followeth, that hee ••ought it no robberie to be equall with God: for in that he saith, thought it no robberie, hee plainly sheweth, that it was his ••ght, and no iniurie at all vnto the Godhead, for him that ••as God to be equall vnto God. If then it be Christ his right, ••••d no iniurie at all to the Godhead, that Christ be equall vn∣•••• God the Father, then Christ as touching his Godhead is ••quall vnto God the Father, howsoeuer touching his Man∣••ood he be inferiour to the Father. And this be noted tou∣••••ing the diuine nature of Christ.

Now touching Christ his Manhood: First, in that it is here ••id, that he made himselfe of no reputation, or as the word signi∣••••eth, that he emptied himselfe, and of all brought himselfe vnto ••othing, I note Christ his Manhood not forcibly to haue ••eene imposed vpon him, but himselfe voluntarily to haue ••••ken on him the forme of a seruant. When therefore it is said, ••••at God sent his Sonne in the similitude of sinfull flesh, and againe, ••••at God so loued the world, that he gaue his only be gotten Sonne, &c. where God the Father is said to haue sent, and to haue gi∣••en his Sonne, and the Sonne is said to be sent, and to be gi∣••en, wee are to vnderstand the speeches thus, that God the ••••ther sent his Sonne, and God the Sonne was sent of the ••••ther, yet God the Father, and God the Sonne, being not ••wo Gods, but one God distinguished into two persons, it is ••ghtly said that God the Father sent the Sonne, and that the ••onne being one God with the Father, made himselfe of no ••••putation, voluntarily descending from his Maiestie, to bee ••artaker of our miserie: for if himselfe had not thus humbled ••imselfe, who could haue imposed this base estate vpon him, ••••mselfe being God blessed for euer? The Angels which kept ••ot their first estate, they were throwne downe lower than ••he earth, euen to bee reserued in euerlasting chaines vnder ••arknesse, vnto the iudgement of the great day. But Christ ••hen he was equall vnto God in fulnesse of power, glory, ma∣••••estie, knowledge, abased himselfe, and of almightie, made

himselfe full of infirmitie; of immortall, made himselfe mor∣tall. Secondly, in that it is said, hee tooke on him the forme of a seruant, I note that Christ so became man, as that hee ceased not to be God. For it is not said that the Godhead was chan∣ged into the Manhood, but that Christ being God, tooke 〈◊〉〈◊〉 him the forme of a seruant, so vniting the God head and Man∣hood in the vnitie of person into one Christ, as the reasona∣ble soule and flesh is vnited into one man. A distinction there∣fore of natures there is in Christ, but no confusion of sub∣stance; one Christ, and he both God and man. Thirdly, it that it is said he was made like vnto men, I note the truth o•• his Manhood: for the Apostles meaning is, that in no sort be tooke on him the nature or qualities of Angels, but tooke the seed of Abraham, and so made himselfe man; that in nothing he differed from the common sort of men, tasting of all man infirmities, and in all things was as man, sinne only excepted Lastly, in that it is said, he was found in shape as a man, I note the same thing that before, namely the truth of Christ his Manhood: for in these words the Apostle his meaning i••, that his very person and behauiour shewed him to bee a man and a man (as the Prophet speaketh) full of sorrowes. Th•••• haue I briefly pointed at some of those notes and obseruation which may easily bee gathered touching the Godhead and Manhood of Christ, out of this description of Christ his hu∣militie in his incarnation.

To knit vp the whole in one generall note and obseruation, here wee may most cleerely obserue the great humilitie of our Lord and Sauiour Christ Iesus: euen this one description of his incarnation may both most liuely present it before our eyes, and be a most cleere patterne vnto vs how wee ought to be minded one towards another. Hee that was very God, of the substance of the Father, glorious in maiestie, wonderfull in power, only wise, of right, and without any iniurie to the Godhead at all, euery way equall vnto God the Father, of himselfe vouchsafed to descend from his high and glorious maiestie, and to take into the vnitie of his person the nature of a man, euen the base condition of a seruant, and in euery thing that concernes mans nature to bee like vnto all other

men, sinne only excepted. Here is loue passing the loue of women, and here is humilitie beyond all comparison. Who knoweth not this? and yet who followeth this patterne of Christ Iesus set before him? He when we were enemies vnto him, vouchsafed to come vnto vs: which of vs will vouchsafe ••o goe vnto our enemie, and be reconciled vnto him, though ••he commandement be, that the Sunne should not go downe vpon our wrath? Nay how hardly are wee drawne to come vnto him that hath thus vouchsafed to come vnto vs? Let the ••ell ring in the fore noone and in the after noone to call vs to come vnto him, that wee may heare his will out of his word, yet either wee will not come at all, or at our best leisure, when our owne businesse is dispatcht. Hee for vs vouchsafed to de∣scend from his high Throne of Maiestie, and to become man: But which of vs will stoope downe a whit, or at all let downe our saile for our poore brethrens sake? Nay if wee bee aboue them, rather than wee will looke so low, wee will turne them out of house and home, out of lands and goods, yea wee will suffer them for want of food to perish in our streets. O if Christ Iesus had beene so vnkinde vnto thee, how hadst thou ere this beene plunged into the bottomelesse pit of hell, and so beene preuented of this vnkindnesse to thy brother? He disdained not to take on him euen the basest condition of a man, euen of a seruant, and for our sakes to become poore, that wee through his pouertie might be made rich. But how many of vs with patience doc beare our pouertie? Nay doe wee not murmur and grudge against God, as an vnequall disposer of these temporall blessings? Doe wee not often breake out in∣to these intemperate speeches, Rather than we will thus want, wee will rob by the high wayes side, or steale; Rather than we will starue, wee will haue it out of the rich mans belly? &c. But know thou, that vnlesse Christ had beene poore for thy sake, thou hadst had thy portion with the Deuill and his An∣gels. He tooke vpon him our infirmities, that so hee might take compassion on our infirmities. But how many of vs are moued to take compassion on the miseries, distresses, and in∣firmities of our brethren? Nay how many of vs doe shut vp all bowels of compassion against those that are in miserie and

distresse? not clothing the naked, not feeding the hungry, not visiting the sicke, not releeuing the distressed. O my brethres, let the same minde be in you that was in Christ Iesus. If hee thus humbled himselfe for our sakes, let vs follow him in the pra∣ctise of humilitie. Let vs equall our selues vnto them of the lowest degree. Let vs plucke downe our high sailes, and bee ready to distribute vnto the necessitie of the Saints. Let vs d••e good vnto all, but especially vnto those that are of the houshold of faith. Let vs not say with the Angell of the Church of La••••i∣cea, I am rich, and increased with gold, and haue need of nothing but let vs cast downe our selues for our sinnes, and let euery man be humbled in his owne soule, and so shall we submit our selues one vnto another. Let vs alwayes set before our eyes the humilitie of Christ Iesus in his incarnation, and thereby be prouoked to all humblenesse and lowlinesse of minde. Meditate on these things all yee that feare God, and yee shall finde rest vnto your soules. Meditate on these things, ye that now come, or hereafter meane to come to the Lords Table, to be made partakers of the mysteries of Christ his blessed death and passion. Here Christ Iesus, who was made bone of our bone, and flesh of our flesh, inuiteth you vnto this holy Supper, that you may be made bone of his bone, and flesh of his flesh. Here by a true and liuely faith, through the opera∣tion of the holy spirit, yee are made bone of his bone, and flesh of his flesh, members of his body, and vessels of his glory. But there must be in you the same minde that was in Christ Iesus yee must put away all hatred and contention, all rancour and malice, and as he came to vs in loue towards vs, so wee must come vnto him in perfect loue and charitie towards all men. As hee came vnto vs to kill sinne in our flesh, so wee must come vnto him purged from the corruption which is in the world through lust,* 1.50 that so wee may bee partakers of the diuine nature, as Peter speaketh. As hee came vnto vs, giuing vs an ensample so to walke as hee hath walked, so wee must come to him with full resolution, and setled purpose, so to walke as wee haue him for an ensample in all humblenesse and lowlinesse of minde: or else in comming vnto him to this holy Table, wee heape vnto our selues wrath against the

day of wrath, and of the declaration of the iust iudgement of God.

The Lord giue vs his grace, that we may walke as we haue Christ Iesus for an example, that submitting our selues one vnto another, wee may be like minded one towards another in Christ Iesus, that euery man esteeming other better than himselfe, wee may all together in all things grow vp into him which is our head, that is, Christ.

LECTƲRE XXVIII.

PHILIP. 2. Verse 8.

Hee humbled himselfe, and became obedient vnto the death, euen the death of the Crosse, &c.

HE humbled himselfe, &c.] In which words the Apostle first proposeth this second humilia∣tion of Christ in generall, saying, Hee hum∣bled himselfe. Secondly, the Apostle descri∣beth it more particularly by the obedience of Christ vnto the death, saying, and became obedient vnto the death. Where the Apostle noteth a two-fold obedience of Christ, the one before his death in his whole life, the other in and at his death; the former consisting in Christ his fulfilling of the Law, the latter in his whole suffe∣rings of death, and all the paines and sorrowes thereof: for in that it is said, that Christ became obedient vnto the death, the Apostle his meaning is, that Christ was obedient in all things that the Law required of him, both doing the will of his Fa∣ther in the whole course of his life, and further subiecting him∣selfe vnto the death; so that hee was not only obedient to his Father to fulfill the Law for vs, but he was obedient vnto the death, to lay downe his life for our sakes. Lastly, this circum∣stance of his death is amplified by the kinde thereof, hee be∣came obedient vnto the death, euen the death of the Crosse, which

was the most shamefull and most accursed kinde of death. So that the meaning of the Apostle in this place is, that Christ who so had already humbled himselfe, that of the Sonne of God he was now become the sonne of man, did yet further humble and abase himselfe, and became obedient vnto his Fathers will in all things that the Law required of him, euen vnto the suffering of death for vs miserable sinners, submit∣ting himselfe vnto death for vs, and that the most shamefull death of the Crosse. This I take to be the meaning.

In these words then wee are to note foure doctrines tou∣ching Christ. The first is touching his humiliation: The se∣cond touching his obedience in his life: The third is touching his death: The fourth is touching his kinde of death.

In his humiliation I note first the person that was humbled, secondly the manner of his humiliation, both set downe by the Apostle, when he saith, he humbled himselfe. For the first, touching the person, hence it appeareth that hee who being God, and equall with the Father, was now become man, hum∣bled himselfe, and became &c. The person then that was hum∣bled was Christ, God and man, perfect God and perfect man, subsisting of a reasonable soule and humane flesh. And necessary it was that he who was now to worke the worke of our redemption, should be both God and man: man, that as man had sinned, so sinne might bee punished in man, for so Gods iustice required: God, that he might be able to sustaine the grieuousnesse of the punishment due to our sinnes, which should be temporall, but yet equiualent to eternall paines; for our sinnes being infinite, and the punishment due vnto them being infinite, because thereby wee had grieued an infi∣nite God, the person must needs be infinite which should pay the price of our sinnes. Againe, it was necessary that he should be man, that he might suffer death, because for sinne man had deserued death; and necessary likewise that he should be God, that he might be able to wrestle with the wrath of God, which none else could doe but he that was God. Needs therefore must he be both God and man. And that he was so, as by this place it is plaine,* 1.51 so by that likewise in the Acts, where the Apostle exhorteth the Elders of Ephesus to feed the Church of

God, which he (saith the Apostle) hath purchased with his owne bloud. In which place, he who hath purchased a Church vn∣to himselfe, is both called God, and also witnessed to be true man, in that he purchased it with his owne bloud.

Here then we may see the hainousnesse and grieuousnesse of our sinnes, and the greatnesse of our miserie by reason of them. God blessed for euer must become man, and God and man must be vnited into one Christ, and being thus vnited, must be humbled vnto the death, and must pay the price of our sinnes by shedding of his owne bloud, or else the euer∣lasting curse of Gods wrath abideth vpon vs, and our portion is with the Deuill and his Angels in the lake that burneth with fire and brimstone for euer. And yet what account or recko∣ning at all is made of sinne? Surely so little, that it may bee very well said vnto vs which Hosea the Prophet sometime said vnto the children of Israel, Heare the word of the Lord,* 1.52 ye chil∣dren of Israel, for the Lord hath a controuersie with the inhabitants of the land, because there is no truth, &c. And yet what remorse of these things euen now when the whole land mourneth for them, and groaneth vnder the burden of them? It had not beene possible to satisfie Gods iustice for the least of our sinnes otherwise than by euerlasting death, vnlesse God had become man, and so humbled himselfe to suffer whatsoeuer was due for mans sinne: and yet who is he that considereth in heart his sinnes, to reforme the wickednesse of his way? O con∣sider this, yee that forget God, and grieue his holy spirit by your continuall committed sinnes, lest he plucke you away, and there be none to deliuer you. Flie from sinne as from a Serpent. Christ Iesus both God and man hath paid the price for our sinnes. Let vs not therefore henceforth serue sinne in the lusts thereof, but let vs glorifie God both in our bodies and in our spirits.

The second thing which I noted in Christ his humiliation was the manner of Christ his humiliation: which I note 1. was voluntarie. 2. that both his manhood and his Godhead was abased. That his humiliation was voluntarie appeareth by that it is said, that he humbled himselfe. As then his first hu∣miliation, when being God he tooke on him mans nature, was

voluntarie; so his second humiliation, when being both God and man he subiected himselfe vnto the law, and vnto death, was voluntarie. How then is it said, that he was made obedient for so it is read in the originall. He was made obedient, not of any other but of himselfe, neither forcedly, but willingly he made himselfe obedient, euen as willingly hee humbled himselfe. Now for the other point that Christ was abased and humbled both according to his Godhead and his man∣hood. 1. For his manhood it doth appeare, in that it was made subiect to the infirmities of mans nature, as also to the miseries and punishments which were due vnto man for sinne 2. for his Godhead, it was also abased, not as it is considered in it selfe, for so it is immutable; but in respect of the vaile of the flesh, vnder which it was so couered, that it lay hid from the first moment of Christ his incarnation, to the time of his resurrection, without any great manifestation of his power and maiestie therein.

Did he then who was both God and man thus voluntarily humble himselfe in his Godhead, and in his manhood? did he so abase himselfe that he would be borne in a cratch, con∣uerse with poore fishermen, eat and drinke with Publicans and sinners, be baptized of Iohn, be tempted of the Deuil, wash his Disciples feete, and as a Lambe before the shearer so not open his mouth? What should this teach vs my bre∣thren? Euen willingly to submit our selues one vnto another; and all of vs to decke our selues inwardly with lowlinesse or minde. If abundance of wisdome and knowledge, if greatnes in honor and dignitie, if soueraigne power and authoritie had beene sufficient motiues and inducements for our Sauiour Christ to stay himselfe from thus humbling himselfe, his name was wonderful, counseller, the mighty God, the euerlasting father, the prince of peace, to him did belong all honor and glory, in him were hid all the treasures of wisdome & knowledge, & of his fulnesse haue all we receiued, & grace for grace: yet for all this he thus hum∣bled himselfe willingly, as yee haue heard. Let not therefore the conceit of wisdome and knowledge in our selues; let not the conceit of our wealth and riches, of our preferments and honors, of our birth and friends cause vs to swell with pride

of our owne gifts, or to lift vp our selues aboue our brethren, to disdaine our inferiors; let not these be any staies why ••ere should not be in vs the same mindes that was in that ••hrist Iesus. Let euery man make himselfe equall vnto them of the ••est degree, and let euery man esteeme other better then himselfe: ••e God resisteth the proud, and giueth grace vnto the humble. ••nd let this be noted touching Christ his humiliation. It ••••••loweth.

And he became obedient, or, he was made obedient] Whence I ••••te the second point which I proposed to be spoken of, to ••t, Christ his obedience in his life vnto the law to fulfill the ••v. For if the question be asked, when, and how long was ••rist obedient? The Apostle answereth, vsque ad mortem, vn∣•••• the death; not as if his death were no part of his obedi∣••ce, but the Apostle plainely implieth thereby, that, as in the 〈◊〉〈◊〉 of his life he was obedient vnto his Fathers will, to fulfill ••e law for vs; so was he obedient in his death to redeeme vs ••m death, hell, and the Deuill. Touching his obedience vn∣•••• the law to fulfill the law, the Apostle saith, that when the ••nesse of time was come,* 1.53 God sent forth his Sonne made of a man; and made vnder the law, that is, subiect vnto the law to fill the law. And of himselfe thus our Sauiour himselfe ••aketh;* 1.54 thinke not that I am come to destroy the Law or the ••ophets; I am not come to destroy them but to fulfill them. Christ ••n was made subiect to the law, and came into the world to ••••fill the law. And therefore he was circumcised the eight ••y, he was represented to the Lord after the daies of Maries ••••rification, and as the text saith,* 1.55 all things were done for him ••••ording to the law of the Lord. He gaue sight to the blinde, ••••de the deafe to heare, the dumme to speake, the lame to goe &c.* 1.56 ••it was so written of him. He preached the Gospell to the ••re, bound vp the broken hearted,* 1.57 preached deliuerance to the ••tiues, set at libertie them that were bruised, preached the accep∣••le yeare of the Lord &c, as it was so written of him. He was ••uted with the transgressors, though he had done no wickednesse,* 1.58 ••ther any deceit was in his mouth▪ he bare the sinnes of many, and ••yed for the trespassers, as it was so written of him. In a word, ••atsoeuer was written of him in the law of Moses, and in the

Prophets, and in the Psalmes, all that he fulfilled. And there∣fore when Iohn would haue put him backe from his baptisme, he said vnto him,* 1.59 Let be now, for thus it becommeth vs to first all righteousnesse; as if he had said, stay not this act of my bap∣tizing; for we must render perfect obedience vnto the Father in all things which he hath ordained. Now will yee know the reason why Christ thus fulfilled the law, as it was written 〈◊〉〈◊〉 him.* 1.60 The Apostle giueth it, where he saith, for this cause 〈◊〉〈◊〉 was made subiect vnto the law, that he might redeeme them when were vnder the law;* 1.61 or as the same Apostle saith, that the right••∣ousnesse of the law might be fulfilled in vs, which walke not after the flesh, but after the spirit, .i. that his fulfilling of the law in o•• flesh might be imputed for righteousnes vnto the children o•• his kingdome, as well as if they had fulfilled the law in the owne persons. For when (as the same Apostle there speake•••• by reason of our sinnefull flesh we were not able to fulfill the law, and therefore must needs perish by the law, then God s••••∣ding his owne Sonne in the similitude of sinnefull flesh ma•••• him obedient vnto the law, that his fulfilling of the law migh•• be imputed for righteousnes vnto vs which beleeue in Christ Iesus whom he hath sent, and walke not after the flesh, but are the spirit. Againe, the worke of our redemption consisted not onely in Christ his sufferings and death, but in his ful••••∣ling of the law also. For the sufferings and death of Chri•••• considered apart from his legall obedience, onely takes a•• the guilt and punishment, frees man from death, and make him of a sinner to be no sinner; but that he may be fully re∣conciled to God, and accepted as righteous to life euerlasting this legall obedience of Christ must bee imputed vnto v••. Witnes the Apostle,* 1.62 where he saith, As by the disobedience of 〈◊〉〈◊〉 man many were made sinners, so by the obedience of one shall 〈◊〉〈◊〉 be made righteous: where speaking generally of obedience, b•• meaneth Christ his whole obedience, which in all his life time he performed. For as in the disobedience of Adam there 〈◊〉〈◊〉 transgressio legis vnde facti sumus peccatores, sic in obedience Christi fuit impletio legis, vnde sumus iusti: the transgressne•• the law whereby we are made sinners, so in the obedience of Ch•••• there was the fulfilling of the law, whereby we are made iust. And

therefore that he might be made of God vnto vs perfect iusti∣cation and redemption, besides that he suffered and died for ••s that he might free vs from sinne and death, he also fulfilled ••he law for vs, that so we might be made the righteousnesse of ••od in him.

Here then is an exceeding great comfort for euery faithfull Christian soule. Christ hath fulfilled the law for vs; and his ••bedience vnto the law is now made our righteousnes; so that ••ow there is no condemnation vnto them that are in Christ ••esus. Whatsoeuer the law required of vs, all that he hath ••ulfilled in his owne person, that so the righteousnes of the ••aw, which was impossible for vs to performe, might be im¦••uted vnto vs, and we deliuered from the bondage of the ••aw. He made himselfe subiect vnto the law, that by fulfilling ••f the law for vs he might free vs from all feare of condemna∣••ion by the law. Doth then the law present before thine eyes 〈◊〉〈◊〉 curse and condemnation, if thou doest not continue in all ••hings that are written in the booke of the law to doe them? ••nd doth thine owne conscience tell thee that in many things ••hou hast offended, and many waies thou hast transgressed ••he law of thy God? Be not troubled, nor feare. Cast thy ••urthen vpon Christ Iesus. He hath fulfilled the law, not for himselfe, but for thee, that his obedience might be imputed for righteousnesse vnto thee. Againe, knowest thou that no∣thing that is vnpure or vncleane hath at any time entred into Gods sight, and wouldest thou be presented pure and vnbla∣meable before him in that day? Here is the garment of thy elder brother Christ Iesus: in this his obedience thou shalt ap∣peare righteous before thy God in that day. Thine owne obe¦dience, thine owne works, thine owne righteousnes, seeme it neuer so great and goodly must vanish as a morning cloud in that day: for euen thy best righteousnesse is but as the men∣struous cloathes of a woman, as the Prophet speaketh. The cloke where withall thy nakednes must becouered, is the righ∣teousnesse of Christ Iesus, which righteousnesse is made thine owne, if thou by a true and liuely faith lay hold on him where he sitteth at the right hand of the Father in the highest places. What greater comfort can there be vnto thine afflicted soule,

then this, both to be deliuered from the curse of the law for not keeping it, and to be presented pure before thy God a that day? And all this comfort thou maiest haue by this obe∣dience of Christ Iesus.

And as this obedience of Christ Iesus vnto his Fathers wi•••• to fulfill the law for vs, may iustly minister this comfort vnto vs, so may it further teach vs to yeeld all obedience vnto the will of our heauenly Father. For howsoeuer we be freed from the condemnation of the law, because Christ hath fulfilled the law for vs; yet are we not freed from the performance of our obedience vnto the morall law of God, but euen by th•••• example of our Sauiour Christ we are more straitly tied there∣vnto.* 1.63 For he that saith he remaineth in Christ ought euen so to walke as he hath walked, in all humilitie, and in all obedience to his heauenly Fathers will. He that saith he knoweth God, and keepeth not his commandments,* 1.64 is a liar, and the truth is not in hi•••• but he that keepeth his word, in him is the loue of God perfect indeed and hereby we know that we are in him, and that we loue him, if ••e keepe his commandements.* 1.65 As therefore Christ walked in the law, and performed all obedience vnto his Fathers will, so re∣member thou to walke with thy God, and to keepe his com∣mandements with thine whole heart. Beware that thou dis∣semble not; beware that thou present not thy selfe in the assembly of Gods saints to heare his word, or to receiue his holy sacrament either for fashions sake, or for feare of the law onely to saue thy purse: for so thou purchasest vnto thy selfe a fearefull iudgement. Beware how thou dalliest with thy God: for he seeth not as man seeth. Well thou maiest dissem∣ble with man, but he searcheth the heart and the reynes, and he knoweth all thy thoughts long before they be conceiued by thee. Let thy heart be sound with thy God, and his com∣mandements, let them be in thy heart to doe them. And so much of Christ his obedience.

It followeth; And became obedient euen vnto the death] His death being likewise a part of his voluntarie obedience vnto his Fathers will; for both in fulfilling the law, and in suffering death for vs, he shewed his obedience vnto his Father, and wrought the works of our redemption. Here then is the third

doctrine touching Christ which I proposed to be obserued, which is touching his death: vnder which name I vnderstand not onely the separation of his soule from his bodie, but all the paines and agonies which he suffered both in soule and bodie. For as it was written of him, He bare our infirmities,* 1.66 and caried our sinnes, he was wounded for our transgressions, he was broken for our iniquities, he made his soule an offering for sin, the chastisement of our peace was vpon him, and with his stripes we are healed; as thus, I say, it was written of him, so thus he suffered, and was obedient vnto the death. Will you then see what manner of death Christ suffered? He suffered not onely a bodily death, and such paines as follow the dissoluti∣on of nature, but he suffered likewise in his soule the wrath of God for the sinnes of the world lying so heauy vpon him that it wounded his flesh and his spirit also as the scripture speaketh euen to death. For if he had suffered no more but in bodie, then he ouercame no more but a bodily death, and then were our state most miserable: but our sinnes hauing deserued not the bodily death onely, but euen death both of body and soule, by the death which he suffered he ouercame death and the power of it both in our bodies and in our soules. Whence was it that when his death approched he began to be in sorrow and heauinesse? Whence was it that he said vnto his Disci∣ples, my soule is very heauy euen vnto the death? Whence was it that so often he fell on his face, and praied, that if it were pos∣sible that cup might passe from him? Whence was it that an An∣gell appeared from heauen vnto him to comfort & strengthen him? Whence was it that as he praied, his sweat was like drops of bloud, trickling downe to the ground? Was not this and all this euen from the paines which he felt in his soule by reason of the wrath of God against sinne? Can we thinke that all this came to our Sauiour Christ for feare of a bodily death? Haue his seruants that receiue of his fulnesse so despised this death of the body, that either they wisht for it to be with Christ, or reioyced in the middest of it before the persecutor, and did our Sauiour himselfe so feare and tremble at the remem∣brance of it? Did the Apostles sing in prison, and reioyce when they were whipt and scourged? Did Paul glory in the

tribulations which he suffered, and did our Sauiour in such like paine crie in the bitternes of his soule, my God, my God, why hast thou forsaken me? Nay my brethren, that which made Christ to be heauie would haue crusht his Apostles in pieces: that which made him sweat bloud in the garden would haue sunke them into hell: that which made him crie would haue held both men & Angels vnder euerlasting woe and lamentation. Besides his bodily death therefore, and the paines that fol∣lowed thereupon, hee felt in his soule most grieuous paines through the wrath of God which was vpon him for our sins. And thus ye see what death he suffered for our sakes, when he was made obedient to the death.

The fruites and benefits which wee receiue by Christ his death are these. 1. By his death we are freed from that death which is both of body and soule, haue the victory ouer that death which is the reward of sinne, as witnesseth the Apostle. For our Sauiour by his death hath pulled out the sting of death,* 1.67 and on the crosse hath triumphantly said, O death where is thy sting, ô graue where is thy victorie? and therefore when we feele the pangs of death approach wee should not feare but be full of hope, considering that our death is now changed by the ver∣tue of Christ his death, and is the entrance into an euerlasting ••ife. 2. By Christ his death we haue remission and forgiue∣nesse of our sinnes, as saith our Sauiour himselfe, where in the institution of his supper,* 1.68 this my bloud which is shed for many for the remission of sinnes. For the remembrance of which his bles∣sed death and fruits of his passion, he hath ordained this holy Sacrament of his supper to be continued in his Church for euer. In which holy supper the death and passion of our Sa∣uiour, is so liuely represented vnto vs a, if we had seene it with our eies. the bread betokening the body, the wine the bloud of our Sauiour Christ; the breaking likewise of the bread sig∣nifying the breaking of his body with those vnspeakable tor∣ments which he suffered, and the pouring out of the wine the shedding of his most precious bloud, when his blessed side was gored with the speare of a souldier; our eating of the bread and drinking of the wine, assuring vs of our incorporation into Christ, to be made partakers of all the benefits of his pas∣sion.

When ye come therefore to this holy Supper, remem∣ber that ye are called hither to continue the remembrance of his blessed death and passion, vntill his blessed comming a∣gaine. Repent you earnestly of your manifold sinnes for the remission whereof Christ shed his owne hearts bloud. Loue one an other, euen as he hath loued vs who laid downe his life for vs. And haue faith in Christ Iesus, whom God hath set foorth to be a reconciliation through faith in his bloud. By faith in Christ Iesus we receiue remission of our sinnes, and all other benefits of his death and passion. By loue of our brethren we testifie our loue of God, who sent his sonne to be a reconciliation for our sinnes. And with the contrition and sorrow of our hearts for our sinnes, the Lord is better pleased then with all burnt offerings and sacrifices. These are the things which the Lord requireth of vs, euen faith, repentance, and loue, and as at all times, so at this time especially when we come to the receiuing of these holy mysteries let vs thinke of these things. He that eateth and drinketh vnworthily, eateth and drinketh his owne damnation, crucifying againe vnto himselfe the Lord of glory, and King of our peace. But hee that examineth himselfe, and so eateth of this bread, and drinketh of this cuppe, is made one with Christ, and Christ with him, and Christ shall raise him vp at the last day, so that he shall neuer see death, because he belieueth in him who died for our sinnes, and rose againe for our iustification. It followeth.

Euen the death of the crosse] The most shamefull death that they could put him vnto. Here then is the fourth and last point which I noted in these words, which is, the kinde of his death, whereunto he submitted himselfe. The kinde of his death was, he was crucified betweene two Theeues, where he was mocked of all sorts of men, where in feeling of the whole wrath of God vpon him, he cried out, my God, my God why hast thou f••••saken mee, where hauing performed all things that were written, he said, it is finished, and so commended his spirit into the hands of his Father.

Whence 1. we may learne with bitternesse to bewaile our sinnes, for which Christ was thus cruelly nailed on the crosse,

and there suffered the whole wrath of God. 2. To crucifie our flesh, and the corruption of our nature, and the wickednesse of our hearts.* 1.69 For they that are Christs crucifie the flesh with the affections and the lusts. 3. It may teach vs that when wee suffer any iudgement, crosse, or calamity in body, or in minde, wee doe not suffer them as any curses of God, but as the chastice∣ments of a louing father. For Christ Iesus in his crosse being accursed for vs, hath deliuered vs from all curse. Beloued, let vs thinke of these things, mourning for our sinnes, mortifying the deedes of the flesh, and comforting our selues in the crosse of Christ Iesus, who abased himselfe for vs, fulfilled the whole law for vs, died for our sinnes, and was nailed to the crosse for our iniquities.

O Lord teach vs to humble our selues both before thee, and one vnto another; teach vs to doe thy will, teach vs to die vnto sinne that we may liue vnto thee, and daily more and more crucifie the old man in vs, that being renued in the spirit of our mindes we may henceforth serue thee in holines and righteousnes all the daies of our life.

LECTƲRE XXIX.

PHILIP. 2. Verse 9.10.

Wherefore God hath also highly exalted him, and giuen him a name aboue euery name; that at the name of Iesus, &c.

IT remaineth now that we proceed from the description of Christ his humility, vnto the description of his exaltation into glorie after his humiliation here on earth, set downe in these words:

Wherefore God hath also, &c.] In which words the Apostle 1. in gene∣rall setteth downe Christ his exaltation into glory as a consequent, or effect following his humiliati∣on,

and obedience vnto the death, when he saith, Wherefore ••od hath also &c. Him, euen Iesus who was crucified, him ••ath God raised vnto life, set him at his right hand, and made ••im both Lord, and Christ. 2. The Apostle setteth downe a ••ore particular specification, and explication of Christ his ex∣••••tation into glorie, 1. when he saith, and giuen him a name, &c. Whereby is meant, that God hauing raised him from the ••ead hath giuen him such maiestie, and glorie in the heauenly ••aces, that he hath appointed him Lord ouer all things, and ••ade him head vnto the Church, which is his body. 2. When ••e saith, that at the name, &c. Whereby is meant, that God ••ath made all things subiect vnder his feete, and that all crea∣••res shall confesse that Iesus Christ is the Lord vnto the glo∣••••e of God the Father. It is then as if the Apostle had thus ••••d: Christ when he was God humbled himselfe to be man, ••nd being God and man he humbled himselfe, and became o∣••edient vnto the death for vs; therefore God hath highly ex∣••lted him that thus humbled himselfe, and hath crowned him ••n the heauenly places with glory and honour farre aboue all ••rincipalitie, and power, and might, and domination, and e∣••ery name that is named; so that all creatures now doe, and ••hall cast downe their crownes, and fall downe before him, ••nd say, praise, and honour, and glorie be vnto him that set∣••eth vpon the throne, and vnto the lambe for euermore. And ••et this be spoken touching the order, and the meaning of ••hese words in generall. Now let vs a little looke vnto the ••enerall scope of them, and see what lessons we may learne ••rom them.

Wherefore God hath &c.] The generall scope and drift of ••he Apostle in these 3. verses is, by the consequent and good ••nto which God giueth vnto humility, further to perswade vs ••nto humilitie, and lowlinesse of minde, that so if the exam∣••le of Christ his humiliation cannot preuaile with vs, to moue vs vnto humilitie, yet the excellencie of that dignity where∣••nto he was exalted after, and for his great humility may per∣••wade vs thereunto. Whence I gather these three obseruati∣••ns for our instruction.

1. Hence I note the gracious goodnesse of our mercifull

God, who seeketh euery way to win vs vnto that which he re∣quireth of vs. Somtimes he threatneth, that so for feare of 〈◊〉〈◊〉 iudgments we may walk in the law that he hath appointed for vs: sometimes he punisheth, for that in our affliction we see•••• him diligently as the Prophet Hosea speaketh, & somtimes 〈◊〉〈◊〉 promiseth,* 1.70 that by his promises we may be partakers of the d••∣uine nature, as Peter speaks. 1. that so we may be drawn from the corruptions which are in the world through lust, as the same Apostle there expoundeth himself. In this place hauing press•••• vs with the example of Christ his humiliation vnto humility, he setteth downe the excellencie of that dignitie whereunto Christ was exalted after his humiliation, that so seeing the re∣ward, or at least the consequence which followeth humilitie we may embrace this holy vertue which hee requireth of vs. A man would haue thought that this should haue beene enough to perswade vs, to set before vs the example of Christ Iesus. And we when we haue vsed any reason to such, or such pur∣pose, we thinke we haue done well, and bidde him whom we speake vnto looke to the afterclappes if he hearken not vnto vs. But such is the mercy of our good God, that hee leaues not with a little, but he heapeth reason vpon reason, and ad∣deth motiue vnto motiue, and rather then he will not preuaile with vs, he will doe with vs as we do with little children, by most great and precious promises hee will perswade vs vnto that he requireth of vs. O let vs take heede how we hearke•• not vnto the voice of so good and gracious a God!

2. Hence I note the dulnesse of our mindes vnto euery good motion of the spirit, vnlesse the Lord doe, as it were draw vs with the cords of loue, and euen force vs by multi∣plying his mercies towards vs. There must be precept vnto precept, line vnto line, reason vnto reason, and after all this promise, or hope of reward, or else bee the motion neuer so good, yet we will not hearken vnto it. Vnto pride and vaine-glory, vnto contention and oppressing one of an other wee runne apace, and neede no spurre to set vs forward, nay not any reason here shall rule vs, but runne we will after our owne vnbridled affections. But to preuaile with vs, to put on ten∣der mercie, kindnesse, meeknesse, humblenesse of minde; to

perswade vs to be curteous one vnto an other, and to submit ••••r selues one vnto an other there must be exhortation vpon ••••hortation, the example of Christ Iesus must be proposed ••••to vs, and besides all this there must bee certaine hope of ••••ory after humility, and well if all this can perswade vs vnto ••••mblenesse and lowlinesse of minde: Such is our backward∣••••sse, and so slow are wee to hearken vnto the things that be∣••ng vnto our peace. We should loue our God, euen for him∣••••••fe, because he is good and goodnesse it selfe; wee should ••••epe his commandements, because they are his, and good ••••d righteous altogether; we should embrace humilitie, be∣••••use we should be conformable to the image of Christ Iesus. ••ut to stirre vp our slacknes, and dulnesse vnto these, and the ••••e duties he hath giuen vs most great and precious promises, ••••d assured vs that the performance of these duties shall not 〈◊〉〈◊〉 in vaine in the Lord. Let vs not still harden our hearts as 〈◊〉〈◊〉 the day of slaughter, let vs not still stoppe our eares at the ••••ice of the Charmer charme hee neuer so wisely; but if no∣••••ing else will preuaile with vs, yet let his promises perswade •• vnto our duties, and let the sure hope of glory stirre vs vp ••nto humility.

3. Hence I note, that the high-way to be exalted into glo∣••y, is to decke our selues inwardly with lowlinesse of minde. Which is not only prooued by this example of our Sauiour, ••••e consequent of whose humility was an eternall weight of ••lory, as here we see, but by many other places of Scripture ••oe. Our Sauiour Christ saith, Whosoeuer exalteth himselfe ••••all be brought lowe, and whosoeuer humbleth himselfe shall be ex∣••lted. Salomon saith, the reward of humility, and the feare of God,* 1.71 ••••riches, and glorie, and life. And in an other place, the feare of ••he Lord, is the instruction of wisedome,* 1.72 and before honour goeth ••umilitie. The reason is giuen by the same Salomon in an other ••rouerbe, where hee thus saith,* 1.73 with the scornefull the Lord ••corneth, but he giueth grace vnto the humble: which the Apostles Paul, Peter, and Iames doth thus read, God resisteth the proud, ••nd giueth grace to the humble. How humble and lowly min∣••••led Dauid, and Salomon were the Scriptures do witnesse, as al∣••o how high the Lord exalted the throne of their glorie. The

like might be said of many others mentioned in holy Scrip∣tures, which I willingly now passe ouer, because I haue her••∣tofore pressed this point. Only in a word with Saint Iames, •• exhort you to cast your selues downe before the Lord, and hee sha•••• lift you vp.* 1.74 The pride of a man shall bring him lowe, but the humble in spirit shall enioy glory. Swell not therefore with pride one a∣gainst an other whatsoeuer blessings you haue of wisedome wealth, or honour one aboue an other. Let nothing be don•• among you through contention or vaine-glory, but let euery man in meeknes of mind esteem other better then himselfe: 〈◊〉〈◊〉 the same mind be in you that was in Christ Iesus, & this know for a surety that as here in Christ he was first humbled & ther exalted,* 1.75 so before glory goeth lowlinesse & humilitie. And le this suffice to be obserued out of the originall scope and dr•••• of the Apostle in these words. Now let vs a little more neerly look into them, and see what further vse we may make of them and first of these where the Apostle setteth downe in genera•• Christ his exaltation into glory, saying:

Wherefore God hath &c.] In which words I obserue 1. The cause of his exaltation, or rather the sequell of his crosse 2. Who exalted him. 3. In what sense he is said to haue h•••• exalted. Touching the first, the word, wherefore, here vsed may either signifie a cause, or a consequence; so that we may vnderstand the Apostle either thus, that because Christ th•••• humbled himselfe, and became obedient vnto the death, e∣uen the death of the crosse, therefore God highly exalted him: or thus, that Christ first humbled himselfe, and tasted of the sorrowes of death for vs, and afterwards God highly ex∣alted him. After this latter sort doth the Apostle speake where he saith,* 1.76 that Christ was made a little inferiour to the An∣gells to the end that he might suffer death, and so was crowned with glory and honour. After this sort also doth Christ himselfe speak vnto the two Disciples which were going toward Emma••••, saying,* 1.77 ought not Christ to haue suffered these things, and to enter into his glory? In both which places, the Apostle, and our Sa∣uiour himselfe speaketh of his crowne of glory and honour as a consequent of his crosse, not as caused by the crosse, as fol∣lowing his crosse, but not as merited by his crosse. And if we

follow this sense, hence wee may gather this very profitable ••sson, that if wee desire to raigne with Christ in glory, then ••ust wee be content to beare his crosse in this life, and with ••m to suffer affliction in this vale of miserie.* 1.78 He first drunke the brooke in the way, as the Prophet speaketh, and then hee ••t vp his head: first hee had his crosse, and then his crowne; ••st hee did weare a crowne of thornes, and then a crowne of ••ory. So wee if wee will be made like vnto his image, wee ••ust suffer with him, that wee may bee glorified with him; ••ee must through our sufferings and crosses be driuen euen shed teares, if wee will haue all teares wiped from our eyes. ••e disciple is not aboue his master, nor the seruant aboue his Lord. •• hee hath chalked the way, so must we walke, euen through ••flictions and troubles, through sorrowes and crosses, vnto ••at inheritance immortall and vndefiled, reserued in heauen ••r vs.

Let not then thy soule be troubled or cast downe at what∣euer trouble, sorrow, need, sicknesse, crosse or persecution. ••et not losse of goods, losse of friends, the reproaches of the ••cked, the contempt of the world, the miserie of thy life, or the maner of euill things which can be said or done against ••ee for Christ his sake, trouble or dismay thee. Nay in the ••iddest of all thy crosses and afflictions, comfort thy selfe ••th these things: First, afflictions and troubles are that strait ••d narrow way which leadeth vnto life,* 1.79 for we must through ••any afflictions enter into the kingdoms of God. Secondly, by ••r sufferings and afflictions we are made like vnto the image Christ, who being the Prince of our saluation, was conse∣••ated through afflictions. Thirdly, by crosses and aduersi∣••s we are brought to acknowledge our sinnes vnto the Lord, ••d to reforme the wickednesse of our wayes. And therefore ••auid said, It is good for mee that I haue beene in trouble,* 1.80 that I ••ght learne thy statutes: and againe he saith, Before I was trou∣••ed, I went wrong, but now I keepe thy word. And the Lord by ••sea saith, In their afflictions they will seeke mee diligently. ••urthly, in all our afflictions Christ suffereth with vs: and ••erefore Paul calleth his afflictions which he suffered by sea land, of friends or enemies, in body or in spirit, the afflicti∣ons

of Christ. In euery crosse he suffereth with vs, and euery crosse sealeth his loue vnto vs. Lastly, our afflictions are b•••• for a little while, and after them is glory for euer; as it is wr••∣ten, Heauinesse may endure for a night, but ioy commeth in the morning. Why art thou then so sad, O thou distressed soule, and why doe thoughts arise in thine heart? Comfort thy selfe in this, that thine afflictions conforme thee vnto Christ his image, and set thee in the plaine and right way to saluation and glory. Thou art chastised of the Lord, but because th•••• shouldest not be condemned with the world; thou lamente•• and weepest, but that Christ may wipe all teares from thi••e eyes; thou diest with Christ, but it is that thou maist liue for euer; thou here eatest the bread of teares, and drinkest the water of affliction, but the Lord hath reserued for thee li•••• and ioy for euermore:* 1.81 for it is a true saying, If wee bee de•••• with Christ, we shall also liue with him; and if we suffer with Christ wee shall also raigne with him. And let this suffice to be not•• from this sense.

Now if wee follow the other sense, and vnderstand the Apostle thus, that because Christ humbled himselfe, and bec•••••• obedient vnto the death, euen the death of the Crosse, therefore God hath highly exalted him, then wee are further hence 〈◊〉〈◊〉 note, that Christ his exaltation into glory for vs, was not only a consequent of his death and passion, but his death and p••••∣sion was a cause of his exaltation into glory for vs; so that by his death and passion he deserued exaltation into glory. I do•• not here dispute the question, which commonly hence is mo∣ued, whether Christ by his death and passion deserued this ex∣altation into glory for himselfe, or onely for vs. The whol•• tenor of the Scripture running thus, that Christ became m•••• for vs, fulfilled the Law for vs, was tempted for vs, was clothe•• with infirmities for vs, tasted of sorrowes for vs, made hi•• soule an offering for vs, died for vs, rose againe for vs, an•• whatsoeuer he did, did all for vs; I vnderstand the Apostl•• thus, that by his death and passion hee merited and deser••e•• exaltation into glory for vs. My obseruation then hence i••, that by the merits of Christ his death and passion is purcha∣sed saluation and glory to all them that obey him: for by 〈◊〉〈◊〉

bloud hath hee obtained eternall redemption for vs,* 1.82 and entred in ••ce into the holy place, that is, into heauen for vs. Yea euen by ••he merits of his death doe wee pleade and sue for that inheri∣••••nce, immortall and vndefiled, reserued in heauen for vs. A ••riuiledge only proper vnto Christ, that by his sufferings hee ••ould merit at all, either for himselfe, or for others. For of all ••ur afflictions and sufferings, that is to be said which Paul saith ••f his afflictions:* 1.83 I account (saith hee) that the afflictions of this ••resent time are not worthy of the glory which shall be shewed vnto ••. Where the Apostle plainly renounceth all merit of life ••nd glory vnto his sufferings and afflictions. And our Sauiour ••hrist likewise plainly telleth vs, that when wee haue done all ••hat wee can, euen all that is commanded vs, wee must say, ••ee are vnprofitable seruants,* 1.84 wee haue done onely that which ••as our dutie to doe. If when wee haue done all that we can, ••ee are vnprofitable seruants, if when wee haue done all that commanded vs, wee haue only done our dutie, then what ••aime can wee make by merit or desert? Nay if wee looke ••nto our merits, wee shall finde that eternall life is the gift of ••od through Iesus Christ, and that wee haue onely deserued ••eath and euerlasting condemnation.* 1.85 For whosoeuer keepeth ••e whole Law, and yet faileth in one point, he is guiltie of all, and ••f the condemnation due to the breach of them all. Now cer∣••ine it is, that in many things wee offend all, and that our best ••••ghteousnesse is but as the menstruous clothes of a woman, ••uen the best thing that wee doe is stained with sinne, and full ••f vnrighteousnesse: so that if wee stand vpon our owne me∣••ts, wee see wee must needs perish all. Wee must then flie ••rom our selues, and renouncing our owne merits, rest our ••elues wholly & only on the merits of Christ Iesus, by whose ••eath and passion wee haue an entrance into glory. For his ••assion being the passion of the Sonne of God, was both a ••ll satisfaction vnto Gods iustice for vs, and worthily deser∣••ed the glory which hee hath purchased for vs, and giuen ••nto vs. And let this bee spoken touching the sequele of Christ his passion, or the cause of his exaltation into glory. ••t followeth:

Wherefore God &c.] The second thing which hence I ob∣serued,

was, who exalted him, and that is here set downe, when it is said, God hath highly exalted him. Christ then ha∣uing humbled himselfe, and beene obedient euen vnto the death, God euen the Father of our Lord Iesus Christ raised him from the dead, and set him at his right hand in the hea∣uenly places.* 1.86 So Dauid had said long before, saying, Th•••• shalt not leaue my soule in graue, neither shalt thou suffer thine holy one to see corruption. Which Peter auoucheth to be spoken of God raising vp Iesus from the dead: To this likewise giue all the Scriptures witnesse, that God raised vp Iesus our Lord from the dead: the Father by the Sonne, and the Sonne by the eternall Spirit that was within him. Here then is our comfort, that he who hath loosed the sorrowes of Christ his death, and raised him vp by his power, will also giue a good end vnto all our troubles, and raise vs vp also by Iesus, and set vs with him Many are the troubles of the righteous,* 1.87 but the Lord deliuereth him out of all. And if it be so, that thou see not the fruit of this promise in this life, but goest to thy graue in mourning vnde•• the crosse, yet know this, that hee which hath raised vp the Lord Iesus, shall raise thee vp also by Iesus, and set thee with him, and there wipe all teares from thine eyes, and couer thee with the garment of gladnesse. But withall let mee giue you this caueat;* 1.88 Let none of you suffer as a murtherer, or as a theefe, or as an euill do••r, or as a busie body in other mens matters: But if any man suffer as a Christian, pouertie, sicknesse, persecution, imprisonment, or what crosse else soeuer, let him not be ashame••, but let him glorifie God in this behalfe. For Christ hath also suf∣fered once for sinnes, the iust for the vniust, that hee might bring vs vnto God, and God for our momentanie and light afflictions in that day will giue vs an eternall weight of glory. Wherefore, as the Apostle doth, so I exhort you, Let him that suffereth,* 1.89 what crosse soeuer it be, according to the will of God, commit his soule to God in well-doing, as vnto a faithfull Creator, and hee that loosed the sorrowes of death from Christ, shall giue in his good time a good end to all his troubles. And thus much touching the second point, to wit, who exalted him. It followeth:

Wherefore God hath also highly exalted him.] Where wee are

to see in what sense Christ is said to haue beene exalted, and not onely so, but highly exalted, which was the third thing which I proposed hence to be obserued. 1. Therefore Christ was exalted, when he was raised from the dead, when his bo∣die which was sowen in dishonor was raised vp in glory. 2. He was highly exalted, when ascending into heauen he was set in the heauenly places, farre aboue all principalitie and power, and might, and domination, and euery name that is named, not in this world onely, but also in that that is to come. Thus God exalted ••nd highly exalted Christ Iesus whom the Iewes had crucified. Here then first we haue the testimonie of the Apostle for that ••oint of our faith, the resurrection of Christ Iesus. He made his graue with the wicked, as the Prophet had prophesied. He was buried, and the pit had shut her mouth vpon him,* 1.90 euen the ••ombe of the earth had enclosed him in: but God the third day ex∣••lted him, raising him from the dead, and not suffering his body to ••ee corruption. If I thought it needfull further to proue the re∣surrection of Christ Iesus vnto you, his sundry appearances ••fter he rose againe from the dead, first vnto Marie Magdalen, ••hen vnto the two Disciples that went to Emmaus, then to Pe∣••er, then to all the Disciples together, saue Thomas, then to all ••he Disciples, then to moe then fiue hundreth brethren at ••nce; these I say his manifold appearances, and many other ••estimonies of holy scripture might at large proue the same ••nto you. But my desire rather now is to lesson you in such ••hings, as Christ his resurrection may teach vs.

First therefore the resurrection of Christ Iesus may put vs ••n minde of this dutie, that as he was raised againe from the ••raue wherein he lay dead vnto life, so we ought to rise from ••he graues of sinne wherein we lie dead vnto newnesse and ••olinesse of life. If yee be risen with Christ, saith the Apostle,* 1.91 ••hen seeke those things which are aboue: as if he should haue ••id; Christ is risen from the dead, if yee be risen with him, ••nd lie not still dead in your sinnes, then seeke those things ••hich are aboue. Where yee see how the Apostle putteth ••hem in minde of Christ his resurrection, so to awaken them ••rom the dead sleepe of sinne vnto holinesse of life. More ••laine to this purpose is that of the same Apostle, where he

thus saith;* 1.92 We are buried with Christ by baptisme into his death, that like as Christ was raised vp from the dead by the glory of the Father, so we also should walke in newnesse of life. In which words most plainely ye may see, how the Apostle presseth the similitude of Christ his resurrection to proue that we ought to walke in newnesse of life. But in this place most worthy our consideration it is, how the Apostle maketh Baptisme a resemblance of Christ his death, and resurrection, and so by an argument from our Baptisme proueth, that we ought to walke in newnesse of life. By baptisme, saith the Apostle, we are buried with Christ into his death, that at he died for sinne, so we by the power of his death should die vnto sinne: againe, in bap∣tisme we are baptized into Christ his resurrection, that as he was raised againe from death vnto life, so we should rise from sinne wherein we are dead vnto newnesse and holinesse of life. Want yee then motiues to perswade you vnto newnesse of life? Behold Christ is risen againe, behold we are baptized into Christ his death, and resurrection, therefore we ought to walke in newnesse of life. Art thou then a Christian, and y•••• wantest thou proofe that thou oughtest to walke in newnesse of life? Looke backe into thy Baptisme. Wast thou not there visibly receiued into the Church of Christ, and commu∣nion of Gods saints? Wast thou not there sacramentally a∣dopted into the number of the sonnes of God? Was not there thy name registred amongst the children of the most high? Diddest thou not there receiue presse money to fight vnder the banner of Christ Iesus? Diddest thou not there promise vnto the Lord thy God in the congregation of his Saints to forsake the world, the flesh, the Deuill? Did not thy God there make a couenant with thee, that he would be thy God, and thou againe with him that thou wouldest be his childe? Wast thou not there sacramentally borne againe of water and of the spirit, as at the first thou wast naturally borne of flesh and of bloud? In a word, wast thou not baptized in∣to Christ Iesus, euen into Christ Iesus dead, and risen againe from the dead? Wast thou not baptized into Christ his death that thou mightest die vnto sinne? Wast thou not baptize•• into his resurrection, that thou mightest liue vnto God? Ye••

men and brethren, if you looke backe into your baptisme yee ••hall finde euery of these things true in euery one of you. And ••herefore we bring litle children to be baptized, that here they may receiue the seale of that great couenant whereby God is ••heir God, and they his people, that here they may be visibly ••eceiued into the Church, adopted into the sonnes of God, ••egistred amongst his children, and receiue as it were presse-money to fight vnder the banner of Christ Iesus against the world, the flesh, and the Deuill; that here they may be bapti∣••ed into Christ Iesus, euen into the death and resurrection of Christ Iesus. And want we yet a sufficient reason to perswade ••s vnto newnesse and holinesse of life? Surely we want no ••ufficient reason to perswade vs, but yet this reason is not suffi∣••ient to perswade vs and preuaile with vs. The Ministers of God may lift vp their voices, and cry daily,* 1.93 Awake thou that ••eepest, and stand vp from the dead, and Christ shall giue thee life: They may cry till their hearts bleede within their bodies; nay ••hey may cry till the breath goe out of their bodies, Know yee ••ot that all yee that are baptized are baptized into Christ his death, and into Christ his resurrection, that yee might die vnto sinne ••nd liue vnto God? But who doth heare? Whose hearts are ••o pricked that they cry, Men and brethren what shall we doe? Sound a trumpet in a dead mans eares, he moues not, he ••eares not. And surely so dead are we in our sinnes, that how ••owde and often soeuer the trumpet of Gods voice sound vnto vs a retrait from sinne and wickednes vnto newnesse and ••olinesse of life, yet we heare it not, we are not at all moued ••herewith. O my brethren, the very meditation of our bap∣••isme with our selues, and the seeing of the same administred vnto others, should sufficiently preach vnto vs mortification ••rom dead workes, and sanctification in holinesse of life: ••specially baptisme being so notable a resemblance of Christ ••is death and resurrection, as that it doth most liuely repre∣••ent vnto vs, 1. our remission of sins by the death of Christ, ••n that our soules are so clensed by the spirit from the filthines ••f sinne, euen as the filth of the bodie is washed with water. ••. our regeneration and new birth by the power of his resur∣••ection, in that after the washing by the spirit wee rise againe

cleansed by the same spirit. Let these things, men and bre∣thren, sinke deepe into your soules. Let the meditation of your baptisme call to your remembrance the death, and re∣surrection of Christ, and let all these stirre you vp vnto ne••∣nesse and holinesse of life, that as he was exalted rising from death vnto life, so yee may be exalted rising out of your s•••••• to liue in righteousnes and true holinesse.

The second thing which Christ his resurrection may teach vs, is that our bodies also howsoeuer they be turned into du••••, torne of beasts, or deuoured of fishes, yet shall rise againe at that day. For his resurrection is a most certaine and sure pledge of our resurrection; and therefore is he called, the first fruits of them that sleepe: because as in the first fruits which were offered by the law,* 1.94 all the rest of the corne was sanctified so in Christ his resurrection we haue a most sure pledge of our resurrection. But yet this withall thou must note, that vnlesse thou haue part in the first resurrection, thou shalt neuer haue part in the second, .i. vnlesse thou first in this life rise from sinne in newnesse of life, thou shalt neuer rise againe after this life into glory, but onely vnto euerlasting condemnation which is called the second death. Vnto you therefore I say, as Paul spake to the Romanes, If the spirit of Christ that raised vp Iesus from the dead dwell in you,* 1.95 then he that raised Christ from the dead shall also quicken your mortall bodies. And by this yet know that the spirit of Christ dwelleth in you, if yee mortifie the deeds of the flesh by the spirit, and walke after the spirit i•• newnesse and holinesse of life. O striue to haue your second resurrection into glory assured vnto you by your first resurre∣ction in newnesse of life. Blessed and holy is he that hath p•••• in the first resurrection;* 1.96 for on such the second death hath no pow••••, such enter not into condemnation, but haue their part in the second resurrection.

LECTƲRE XXX.

PHILIP. 2. verse 9, 10.

And giuen him a name aboue euery name, that at the name of Iesus should euery knee bowe &c.

ANd giuen him a name &c.] Where we are not to vnderstand that God gaue vnto Christ after his resurrection any new name which he had not before. For as before so after, and as after so before he was and is called the wisdome of God, the power of God, the true light at the world, faithfull and true, holy and iust, ••he Apostle and high Priest of our profession, a Priest after ••he order of Melchisedech, the Sauiour of the world, the Prince of peace, the Mediator of the New Testament, the ••ead of the Church, the Lord of glory, Iesus Christ, the ••mage of the Father, the Sonne of God, and God; neither had he any name after his resurrection which he had not be∣••ore, But by a name is to be vnderstood in this place, glory, ••nd honor, and maiestie, and dominion ouer all things crea∣••ed, as the same word is elsewhere vsed,* 1.97 Ephes. 1.21. So that when it is said, that God hath giuen him a name aboue euery name, ••he meaning is, that God hauing raised vp Christ Iesus from ••he dead, hath so highly exalted him in the heauenly places, ••hat he hath giuen him all power both in heauen and earth, ••ll dominion ouer all creatures whatsoeuer, and the same glo∣ry which he had with him from the beginning; so that now he ••eigneth and ruleth with him, King ouer all, and blessed for euer. Now this power, dominion, and glory wherevnto Christ Iesus after his resurrection was exalted, is further ope∣ned and expressed by the Apostle: 1. By that subiection and worship which all things created now owe, and at length shall yeeld vnto him, in these words, that at the name &c. 2. By

that acknowledgement whereby all creatures now ought, and at length shall confesse that Iesus Christ is the Lord, vnto the glory of God the father, in these words, and that euery tong•••• &c. The summe then in briefe of the Apostle his meaning i•• these words, is this, that God hauing raised vp Christ Ie•••••• from the dead, hath crowned him with such honour and glo∣ry aboue all creatures in heauen, or in earth, or vnder the earth; that they all doe, or shall bowe vnto him, be subiect vn∣der his feete, and acknowledge that he who was cruelly, di••∣dainefully, and dispitefully handled, and crucified, is King and Lord, and God blessed for euer vnto the glory of God the Father.

In these words therefore I obserue 4. principall points: 1. The great honour and glory wherwithall Christ was cro••∣ned after his resurrection, and ascension, set downe in these words, and giuen him a name &c. 2. The subiection, and wor∣shippe which all creatures owe, and at length shall yeeld vnto him, set downe as a branch, and an end of hit glorification it these words, that at the name &c. 3. The confession and ac∣knowledgement of all creatures that Iesus Christ crucified is the Lord ouer all, and that all power belongeth to him both in heauen, and in earth, set downe as an other branch and end of his glorification in these words, and that euery tongue &c. 4. The issue of the whole, which is, that the whole glorifica∣tion of Christ redoundeth to the honour of God the Father, set downe in these words, vnto the glory &c.

Touching the 1. point, viz. the great honour and glorie wherewithall Christ was crowned after his resurrection, which our Apostle here signifieth by the name which God gaue vn∣to him aboue euery name, the Apostle to the Hebrues giueth most euident testimonie thereunto,* 1.98 when he saith, But we see Iesus crowned with glorie and honour which was made a little infe∣riour to the Angells that he might suffer death: as if the Apostle should haue said, that Iesus which in no sort tooke on him the nature of Angels, but the nature of man, euen flesh & bloud, and mortalitie, to the end that he might suffer death for our sinnes; he now being raised from the dead is crowned with honour and glory, euen vnto him is giuen the excellencie of

all dignitie farre aboue all things created whatsoeuer. The ••••me also is further confirmed by the testimonie of our Apo∣••••le to the Ephesians, where he saith,* 1.99 That God raised vp Christ ••esus from the dead, and set him at his right hand in the heauenly ••laces, farre aboue all principality, and power, and might, and do∣••ination, and euery name that is named, not in this world onely,* 1.100 but ••lso in that that is to come, &c. Where the Apostle most plain∣••y sheweth, how highly Christ was exalted aboue all creatures whatsoeuer after that God had raised him from the dead. Now ••f ye aske me what was that maiestie and excellencie of digni∣••e whereunto Christ was exalted after his resurrection, I an∣••were that it was that glory wherewithall Christ before his pas∣••ion praied to be glorified, when hee thus praied,* 1.101 glorifie mee ••hou father, with thine owne selfe, with the glorie which I had with ••hee before the world was. The glory then whereunto Christ was exalted after his resurrection was his owne glorie, that ••lory which he had before his incarnation euen before the ••orld was, with his father; that glory which he had when be∣••ng in the forme of God hee thought it no robberie to be e∣••uall with God. For we know that he was heard in all things ••or which he praied of the Father: so that hauing praied for ••hat glory which he had from the beginning with the Father, ••he glorie whereunto he was exalted was his own glorie which ••e had with the Father from the beginning. Now if yee aske ••ne againe what glorie this was which he had with the Father ••rom the beginning, I answer that it was all power both in hea∣••en and in earth. For so our Sauiour himselfe after his resur∣••ection from the dead said, saying,* 1.102 all power is giuen vnto me in ••eauen and in earth; where, by all power is meant, all authori∣••y, all soueraigntie ouer all things created both in heauen, and ••n earth; so that both the Angells are his ministring spirits, ••nd with his word he commandeth the foule spirits, and they obey him, and of all men it is true, that vnto one he saith go, ••nd he goeth, and to another come, and he commeth. Thus ••hen it appeareth, that Christ after his resurrection both was highly exalted vnto all honour and glorie, and that his glory was and is that absolute Lordship and soueraignty which hee hath ouer all creatures in heauen and in earth. Yea he was ex∣alted

vnto that glory which he had with the father before the world was. If now againe it be demanded whether Christ were exalted vnto this glory, and dignity according to both his na∣tures, both his Godhead, and his m••nhood: I answere, ac∣cording to both. According to his godhead, not as it is con∣sidered in it selfe, but in as much as his godhead, which fro•• his birth vnto his death did little shew it selfe, after his resur∣rection was made manifest in his manhood. For as the Apo∣stle saith,* 1.103 He was declared mightily to be the sonne of God by the resurrection from the dead. Euen by the resurrection, and after his resurrection from the dead, he which was thought only to be man, was most plainely manifested likewise to be God Now as touching his manhood he was therein exalted vnto highest maiestie in the heauenly places, not onely shaking off all infirmities of mans nature, but also being beautified and adorned with all qualities of glory both in his soule, and in his body, yet so that still he reteineth the properties of a true bo∣dy. For euen as he was man hee was set at the right hand of the father, to rule and reigne ouer all, till all his enemies be•• destroyed and put vnder his feete. To knit vp all in a word Christ God and man after his resurrection was crowned with glory and honour, euen such as plainely shewed him to bee God, and was set on the throne of God, there to rule and reigne as soueraigne Lord and King, till hee come in the clowdes to iudge both quicke and dead.

Here then is both matter of comfort, and consolation vnto the godly, and likewise of feare and astonishment vnto the wicked and vngodly. For therefore is he ascended into hea∣uen, euen to prepare a place for vs, that where hee is there may we be also:* 1.104 for so himselfe speaketh. And therefore is he exalted farre aboue all men and Angels as in all fulnesse of gifts and graces, so in glory and maiesty that he may succour vs in all our miseries, and helpe vs in all dangers. Whatsoe∣uer infirmities we haue, whatsoeuer persecutions wee suffer, whatsoeuer crosses we endure wee neede not be dismaide or troubled. For Christ Iesus who bore our infirmities, whom the high Priests, Scribes, and Pharisies, and all the Iewes per∣secuted vnto the death, who endured the crosse, and despised

the shame, is exalted vnto the highest glory for vs, and both 〈◊〉〈◊〉 able to succour vs, and will not suffer vs to perish. If Christ ••ad not ouercome death, and sinne, and the world, and the Deuill, nay if he had not as a most triumphant King led cap∣••••uitie captiue, and so crushed them that though they would ••et they can not hurt vs; nay if hee did not now as Lord and ••ing so bridle their rage that they cannot preuaile against vs, ••hen might we well feare death, and sinne, and the world, and ••he Deuill. But now that he hath ouercome all these, and ••uleth all things henceforth with his mightie power, so that ••ne haire of our heads cannot fall away without his heauenly ••ill, and nothing can touch vs but as hee giueth leaue, what ••re of death, what danger of sinne, what care of the world, ••hat care of the Deuill. Let death draw out his sharp arrowes ••gainst vs, let sinne assault vs, and seeke to tyrannize ouer vs, ••t the world hate vs and band themselues against vs, let the ••euill rage, and lay what battery he can against vs; our King ••nd our God which dwelleth in heauen he laugheth them to ••orne, and our Lord hath them in derision. Hee saith vnto ••em, touch not my chosen, and doe my children no harme. Hee ••tteth them their bounds which they cannot passe, and hee ••miteth their power euen as it best pleaseth him. And there∣••••re death shall not deadly wound vs, but onely transport vs ••nto a life that lasteth euer: sinne shall not tempt vs aboue ••at we be able, but together with the tentation we shall haue ••e issue that we may be able to beare it: the world and wick∣•••• instruments of Sathan shal either not at all preuaile against ••, or no farther then shall be for Gods glory, and our good: ••either shall the Deuill, rage he neuer so horribly, be able to ••rre euer a whit farther then the linkes of his chaine shall be ••osed vnto him. When Salomon was annointed King ouer ••rael in stead of Dauid his father,* 1.105 it is said that all the people came ••ter him, that they piped with pipes, and reioyced with great ioy, so ••at the earth rang with the sound of them. Shall the people of ••rael thus reioyce the crowning of Salomon, and shall not ••e much more reioyce when as Christ Iesus is placed in hea∣••en at the right hand of his Father, and hath the euerlasting ••epter of his kingdome put into his hand. Shall not our

soules be filled with ioy and gladnesse for the crowne of his glory and honour which is the prince of our peace, and the strong rocke of our saluation? Surely the Apostle so reioyced in this crowne of his glory, that he bidde defiance vnto con∣demnation, and whatsoeuer accusation could bee laid against him: who shall lay any thing, saith he, vnto the charge of God chosen?* 1.106 it is God that iustifieth. Who shall condemne? it is Christ which is dead, yea or rather which is risen againe, who is also at the right hand of God,* 1.107 and maketh request for vs &c. Where ye se•• plainely how the Apostle vpon the ground of Christ hi•• death, or rather vpon the ground of that crowne of glorie whereunto Christ was exalted after his resurrection from the dead; henceforth feareth neither accusation, nor condemna∣tion, nor whatsoeuer can be laid vnto his charge. And as the Apostle doth, so all the children of Christ his kingdome may bidde defiance vnto accusation and condemnation, and whatsoeuer can be laide vnto theire charge, now that Christ sitteth at the right hand of God to make intercession for vs. The Lord is King, the earth may be glad thereof, hee i•• great in Sion, and high aboue all people. Let the heauens re∣ioyce, and let the earth be glad, let the sea roare, and all that therein is.* 1.108 Thou that dwellest vnder the defence of the most high, and abidest vnder the shaddow of the almightie, say vnto the Lord, &c.

Now as this soueraigntie of power, and excellency of dig∣nitie whereunto Christ was exalted after his resurrection may be matter of comfort and consolation vnto the godly, so may it be matter of feare and astonishment vnto the wicked and vngodly.* 1.109 For he shall bruise his enemies with a rodde of iron, and breake them in pieces like a potters vessell. Hee shall euen deale with them as Ioshua dealt with the fiue Kings that were hidde in the caue, he shall tread them vnder feete, and make a slaugh∣ter not so much of their bodies as of their soules. For as his exaltation into that glory, is for the good of his Church and faithfull people, so is it for the confusion and vtter destruction of his enemies. For it is a righteous thing with him to recom∣pence tribulation to them which trouble his children, and to giue rest to his children which are troubled. Yea but what

doth this touch vs, these iudgements wee neede not to feare: we are no enemies to Christ, we are Christians, and wee are baptized into his name. True it is, wee are Christians, and baptized into Christ his name, and therefore wee should die vnto sinne, and liue vnto God. But yet see for all this whether many of vs be not enemies vnto Christ.* 1.110 Those mine enemies ••aith Christ himselfe, that would not that I should raigne ouer ••hem bring them hither, and slay them before me. Where againe ••e heare the peremptorie sentence of death and destruction ••nto those that are Christ his enemies. But who are enemies ••o Christ, let Christ himselfe tell vs, Those mine enemies, saith ••e, that would not that I should raigne ouer them. They then are ••nemies vnto Christ which would not haue Christ to raigne ••uer them. Yea, but we are all very willing that Christ should ••aigne ouer vs. Looke then I beseech you, whether all of vs ••ubmit our selues to the scepter of his kingdome, euen to the ••ule of his most sacred and holy word, to be ruled and guided ••hereby in our whole life. For if we do not submit our selues ••hereunto, to be ruled thereby, we are indeede, and in truth of ••hose that would not haue Christ to raigne ouer them, what∣••oeuer outward profession we make otherwise. Doe we then ••ll of vs submit our selues to the scepter of his kingdome to ••e ruled by his holy word? Are there not some who seldome ••r not at all present themselues in the great congregation to ••eare the wholesome word of truth that they might receiue ••nstruction thereby; who refuse to heare the Lord speaking ••nto them in his holy word, and loath this heauenly Manna which is the food of our soules? I meane the recusant, who ••efusing to come to these holy assemblies to heare the word ••reached, which God hath ordained to bee the ordinarie ••eanes of our saluation, submitting not himselfe to the scep∣••er of Christ his kingdome, but in effect saith of Christ, wee ••ill not haue this man to raigne ouer vs. Againe are there not ••ome who though they come to heare the word preached, yet ••re so hardened in their sinnes that they are not at all softened with the hammer of Gods word, but rather are like vnto the ••mithes anuill, which the more it is beaten with the hammer ••he harder it is? I speake not now of such as onely come for

fashions sake, or such as thinke they sit on thornes when they sit at a sermon, especially if it be any longer then they desire, or such as whose thoughts are wandring vp and downe vpon their profits, or their pleasures, or the like, and attend but ••••••∣tle vnto the word preached, or such as hang down their heads, and fall to sleepe while the Lord is knocking at the doore of their hearts, and eares by the ministery of his seruants: such might, and should learne so to assemble themselues in the house of God, as Cornelius and his kinsmen, and friends, and family assembled themselues when Peter came to preach vnto them;* 1.111 We are all here present before God, saith Cornel••••••, to heare all things that are commaunded thee of God: so they might, and should learne that here they are present before God, to heare and learne all things that are commanded then of God; and therefore that here they should be reuerent, di∣ligent, and carefull to heare that which is preached and taught out of the holy word. But I say I speake not now of such: But I speake of such as suffer sinne to reigne in their mortall bo∣dies, and obey it in the lusts thereof, notwithstanding that they be rebuked of their sinnes out of the holy booke of God I demand then, hath the couetous man left off to bee coue∣tous, hath the drunkard left off to be drunke, hath the theefe left off to steale, hath the whoremonger left off to delight is strange flesh, hath the lier left off to lye, hath the blaspheame•• and swearer left off to blaspheme and sweare; because it is writ∣ten that neither fornicators, nor idolaters, nor adulterers, not wantons, nor theeues, nor couetous, nor drunkards, nor blas∣pheamers, nor lyers shall inherit the kingdome of God? What turning vnto God is there from any sinne whereof wee haue beene reproued by a true and an vnfeined repentance of the same sinne? Nay doth not euery man go forward in his sinne without remorse be the booke of God neuer so wide opened against it? And can we say that wee submit our selues to the scepter of Christ his kingdome, while wee yeeld our selues seruants vnto sinne, and suffer it to reigne in our mortall bo¦dies? Nay certainely, men and brethren, if when wee hear•• our sinnes plainely rebuked out of the world, wee notwith¦standing walke on in our sinnes, and reforme not the wicked∣nesse

of our wayes, wee doe in effect say vnto Christ, wee will ••ot haue thee to raigne ouer vs, and so by our Sauiour his ••wne testimonie wee are enemies to him; and what then re∣••aineth, but that he bruise them with a rod of iron, and breake ••em in peeces like a potters vessell? Beware therefore, men ••d brethren, how ye still harden your hearts when the Lord ••ath so directed the tongue of the Preacher, that your owne ••onscience tels you he hath rightly hit you, and noted your ••ne. It is a fearfull thing to fall into the hands of the liuing ••od, for he is a consuming fire, and rendreth vengeance vn∣•••• all them that know not him, and which obey not his Go∣••ell. And thus yee see with what honour and glory Christ ••as crowned after his resurrection, as also what matter of ••mfort and consolation this may bee vnto the godly, and ••ntrariwise what feare and astonishment vnto the wicked ••ad vngodly. It followeth that in the next place we speake of ••at subiection and worship which all creatures owe, and at ••ngth shall yeeld vnto Christ thus exalted, which is a branch ••f Christ his glory, and set downe here as an end of his glori∣••••cation, in these words, That at the name of Iesus, &c,

Where by the name of Iesus, wee are not to vnderstand the ••re name of Iesus, as though it had the vertue in it to driue ••ay deuils, or as though at the very sound of if all were to ••ow their knees: for at the name of Sauiour, which is the ••me with Iesus, none boweth, and the name of Christ, of Em∣••anuel, of the Sonne of God, of God, are names no lesse pre∣••us and glorious than is the name of Iesus. True it is, that ••wing of the knee at the name of Iesus is a custome which ••th beene much vsed, and may without offence be retained, ••hen the minde is free from superstition. But to bow and ••eele at the very sound of the name, when we only heare the ••me of Iesus sounding in our eares, but know not what the ••me meaneth, sauoureth of superstition. By bowing the knee ••e Apostle here meaneth that subiection and worship which •• creatures ought continually to performe, and which all ••atures shall performe to Christ in that day, some willingly ••d cheerefully, as holy men and Angels, some vnwillingly ••d to their confusion, as the deuils, and wicked men his in∣struments:

for so the Lord by his Prophet vseth the same phrase of speech,* 1.112 where he saith, Euery knee shall bowe vnto me that is, shall be subiect to mee, and worship mee.

Here then is a dutie prescribed, necessarily to be performed of euery Christian, which is, to glorifie him who is exalted in∣to the height of glory, both in our bodies and in our spirit••, to worship him with holy worship, to subiect our selues vnto him in all obedience vnto his heauenly will: for worthy is the Lambe that was killed,* 1.113 to receiue all power, and wisdome, and strength, and honour, and glory, and pr••ise. The Angels in hea∣uen they glorifie the name of Iesus, in that they are alwayes ready to execute his will, and to doe whatsoeuer he comman¦deth them.* 1.114 Whereupon they are called ministring spirits, sent forth to minister for their sakes which shall bee heires o•• saluation. This also is that holy worship wherewith we ough•• to worship him, and to glorifie his name, euen to be heare and doers of his word, to obey his will, to walke in his lawes and to keepe his commandements. Not the bare and out¦ward capping and kneeling at the name of Iesus, but princi∣pally obedience vnto his will, that is named, is the honor which here he accepteth of vs. For as not euery one that sai•••• vnto him, Lord, Lord, shall enter into his kingdome, so no•• euery one that boweth at the name of Iesus, shall enter in•••• his kingdome, but he that doth his will, and walketh in hi••∣wayes. Saul when he was sent to slay the Amalekites, though to honour God greatly by sparing the best of the sheepe are of the oxen to sacrifice vnto him. But it was said vnto hi••. Hath the Lord as great pleasure in burnt offerings and sacrifice•• as when his voice is obeyed?* 1.115 Behold, to obey is better than sacrifi•••• and to hearken is better than the fat of Rammes. So you happi•• may thinke you honour our blessed Sauiour greatly, when y•• bowe your selues at euery sound of his name: but behold 〈◊〉〈◊〉 obey his will is better than capping and kneeling, or all ou••¦ward ceremonies whatsoeuer. Yet mistake mee not I besee•••• you, as though I thought that the names of Iesus, of Christ of the Lord, of God, of the Father, of the Sonne, or of th•• holy Ghost, were names of ordinary account and reckoning, or to be passed ouer without reuerence, as other names. Nay

whensoeuer wee heare, or speake, or thinke of them, wee are ••o reuerence the maiestie of God signified thereby. And feare-••ill it may be to them that thinke or speake of them pro∣••hanely, or lightly, or vpon each light and trifling occasion, ••r otherwise than without great reuerence and feare, that the ••ord will not hold them guiltlesse. But this I say, that neither ••he sound of these syllables of Iesus, nor the name of Iesus ••hould affect vs more than any other names of Christ, a•• ••hough there lay some vertue in the bare word: but whenso∣••uer wee heare, or thinke, or speake of him, wee are to reue∣••ence his maiestie, and in the reuerent feare of his name, to ••••biect our selues vnto his will. This is a part of that dutie ••hereby wee must glorifie Christ Iesus.

Men and brethren, let vs at length looke to it. Hee that ••all come, will come, and will not tarry. We pray daily, Thy ••all be done in earth as it is in heauen; but it is but lip-labour. The Angels in heauen are alwayes ready to execute his will: ••ut on earth wee follow our owne wils, and walke in the ••ayes of our owne hearts. Wee regard not to walke in the way ••f the Lord, or to hearken to the words of his mouth: Wee ••ill not obey, wee will not incline our eare, but wee will goe ••fter the counsels and stubbornnesse of our wicked hearts. ••ell, rebellion is as the sinne of witchcraft,* 1.116 and transgression •• wickednesse and idolatrie. Take heed, and put not off from ••ay to day. Come and learne to know the Lord his will, and ••e not forgetfull hearers, but doers of the word. If wee now ••rue him and doe his will, wee shall afterwards raigne with ••im. But he that now will not be subiect vnto his will, let him ••now that wee shall all appeare before the iudgement seat of Christ, and then euery knee shall bowe vnto him. Blessed are ••hey that heare the word of God, and liue thereafter.

LECTƲRE XXXI.

PHILIP. 2. Verse 10.11.

That at the name of Iesus should euery knee be••, both of things in heauen, and things in earth, and th••••g•• vnder, &c.

NOw before we proceed vnto the next point it the words following, one or two doubts ari∣sing from these words are first to be resolued and answered. The Apostle saith that God hath giuen vnto Christ being raised from the dead, a name aboue euery name, that a the name of Iesus should euery knee bow, &c. that is, that all crea∣tures should be subiect vnto him, and worship him. Herethe•• it may be doubted and demanded, how it is that all creatures are not subiect vnto Christ, that all creatures doe not worship him? For not only the Deuils in hell, but likewise many wic∣ked men, instruments of Sathan here on earth, are so farre from being subiect vnto him, that they are sworne enemie vnto him, and to his kingdome, and swell and rage again•••• him, some against him in his owne person, and all against hi•• in his members here on earth. True it is indeed, that Christ hath many enemies which are not subiect vnto him, nor wor∣ship him:* 1.117 For he must raigne (as saith the Apostle) till her 〈◊〉〈◊〉 put all his enemies vnder his feet. Where the Apostle plainl•• implieth, that Christ hath and shall haue enemies which 〈◊〉〈◊〉 not be subiect vnto him and worship him, euen till such time as he shall deliuer vp his kingdome to his Father, that is, e•••••• till hee shall come in the last and great day to iudge both the quicke and the dead in his second comming. Yea and it is for the glory of his kingdome, that still there be enemies vnto hi•• kingdome, that so hee may be glorified both by the victor•• which he giueth vnto his Saints here on earth ouer these ene∣mies, and likewise by the victorie which himselfe shall ha•••• ouer them in that day, when their faces shall gather blacknes

and darknesse before him, and when hee shall adiudge them ••nto that Tophet prepared of old,* 1.118 the burning whereof is fire and ••uch wood, and the breath of the Lord like a riuer of brimstone ••oth kindle it, as the Prophet speaketh. But to answer vnto ••he question, how it is that all creatures are not subiect vnto Christ, and worship him, seeing God hath giuen him such a ••ame, euen such honour and glory aboue all creatures, that all ••reatures should bow at his name, and be subiect vnto him; answer, first, that all creatures ought to bow at his name, and •• be subiect vnto him, euen all the powers of darknesse, and ••l such their slaues as haue sold themselues to worke wicked∣••esse in this life, ought to bow vnto him, and to worship him. ••or that Law which afterwards was giuen by Moses vnto man •• keepe, Thou shalt feare the Lord thy God, and serue him,* 1.119 was ••o doubt in the beginning a Law both to men and Angels, ••d still continues to be a Law, whereby not men alone, but ••en, and Angels, and infernall spirits, are bound to feare and ••rue him, to worship and obey him, euen with holy worship. ••nd therefore is the iudgement and condemnation of all ••em most iust, who doe not obey him that they might bee ••ued. Secondly, vnto the question I answer, that all crea∣••res now are subiect vnto him, so that vnto whom hee saith, ••oe, he goeth, and vnto whom he saith, Come, he commeth, ••d otherwise they stirre not, nor cannot. The Deuill him∣••fe toucheth not, nor can touch either Iob his substance,* 1.120 or ••s children, or himselfe, till hee giue leaue, and then no fur∣••er than he giueth leaue. Nay he cannot enter into the heard ••swine till he giue leaue.* 1.121 Hee hisseth for the flie that is at the ••ermost parts of the flouds of Aegypt, and for the Bee which ••n the land of Ashur, as the Prophet speaketh, and then they ••me and light in all the desolate valleyes, and in the holes the rockes, and vpon all thornie places, and vpon all bushie ••ces: that is, He bringeth the Egyptians and the Assyrians ••on the land of Iudah, and they come, and they lay the land ••ste without an inhabitant. And euery enemy that inuadeth ••y land, he is but the rodde of the Lord his wrath, and the ••ffe of his indignation, neither can this rodde strike, but ••ere and as he will. The famine which drieth the bones,

and fainteth the soule, the pestilence that walketh in the dark∣nesse, and destroieth at the noone day, the sword that deuou∣reth one as well as another, and all alike, these messengers of his wrath are sent by him for our sinnes, and they come; when he saith vnto them goe, they goe, and when hee calleth them backe, they returne. The like may be said euen of since, and of death. Sinne raigneth not, nor cannot, but in the chil∣dren of disobedience. Death woundeth not deadly, nor can∣not, but only the vessels of wrath and eternall destruction. And of all things in generall this is true, that all things are so subiect vnto Christ,* 1.122 that if he say, Hurt not the sea, nor the eart••, nor the trees, none can hurt the earth, or the sea, or the trees; and if hee say to the seuen Angels,* 1.123 Goe your wayes, and poure out the seuen vials of the wrath of God vpon the earth, then they powre them out vpon the earth: That is, if he say, touch not my children, then nothing can harme them; and if hee say, let the vngodly of the earth come to an end, then they are as dust which the winde scattereth from the face of the earth. As he saith, so is it done, and all things are thus subiect vnto hi•• subiect (I say) vnto him, not by any voluntary subiection, whereby they worship and honour him, and submit them∣selues vnto him; but subiect vnto him, so, that though they would, yet they cannot but doe his will, howsoeuer they do•• it not to doe his will, but only to worke their owne malice.

Lastly, vnto the question I answer, that in the last and grea•• day when Christ shall descend from heauen with a shou••e, and with the voice of the Archangell, and with the trump•• of God, when the heauens shall passe away with a noise, and the el••∣ments shall melt with heat, and the earth, with the workes that 〈◊〉〈◊〉 therein shall be burnt vp, then shall euery knee bow vnto him, then shall all creatures be subiect vnto him. The Sea sh•••••• giue vp her dead which were in her; and death and graue sh•••• deliuer vp the dead which were in them, all nations shall be gathe∣red together, and all shall appeare before the iudgement se••ter Christ to receiue according to that they haue done, whether it be good or euill. Then the Kings of the earth which made fle•••• their arme, then the rich and couetous men of the work which made the wedge of gold their God, then the whore∣mongers,

murtherers, idolaters, sorcerers, blasphemers, and liers, then those churlish Nabals, and vnmercifull men which haue not fed, nor clothed, nor visited, nor lodged Christ in his poore members; then those that rebelliously haue murmured against God for pouertie, sicknes, or what crosse else soeuer, shall say to the hills couer vs, and to the rocks fall vpon vs, and to the rocks fall vpon vs, and hide vs from the presence of him that sitteth on the throne, and from the wrath of the Lambe. But it shall be to no purpose: for all shall stand before him, and fall downe before him. The redeemed of the Lord shall fall downe before him, and worship him, and willingly subiect themselues vnto him, as vnto their Lord, and their God. The wicked, and Sathan himselfe shall fall downe be∣fore him, and be forced to be subiect vnder his feete, and to yeeld to that last sentence as most iust, Depart frō me ye cursed into euerlasting fire, which is prepared for the Deuill and his Angels. And then when all things are put downe vnder his feete, he shall deliuer vp the kingdome to God, euen the Father, that God may be all in all. Vnto the question then, how it is that all creatures are not subiect vnto Christ, seeing God hath giuen him such a name, and crowned him with such honor and glory that all creatures should bowe vnto him, and be subiect vnto him? The answer is, 1. that all creatures, euen all absolutely ought to bowe at his name, and to be subiect vnto him. 2. That euen the wicked and vngodly of the earth, and all the powers of darknes are now so subiect vnto him, that though they would, yet they can doe nothing but what his will is. 3. That in the last and great day, all creatures, euen all absolutely shall be subiect vnto him, holy men and Angels willingly subie∣cting themselues vnto him, and worshipping him; and all the rest, though vnwillingly, subiecting themselues vnto him, and to their finall iudgement, as iust in it selfe vnto them, and from a most iust God.

By the first answer we are instructed in a necessarie dutie, which is, that we ought to be subiect vnto Christ in obedience vnto his heauenly will; and to worship him with all holy wor∣ship, walking in his waies, and keeping his commandements. By the second answer we may receiue exceeding comfort in

Christ Iesus, that though the world hate vs, and Sathan seeke continually like a roaring lion to deuoure vs, yet they can doe nothing against vs but what he will, they are but his rods to chastise vs, and they shall at length be cast into the fire, and burnt, but wee shall shine as starres in heauen for euer and euer. By the third answer we learne quietly to repose our selues in the power of his might who shall subdue all his ene∣mies vnder him, and giue vnto vs a crowne of eternally glory, but in flaming fire render vengeance vnto them that haue no•• obeyed his Gospell. And let this be spoken for the clear•••• of the first doubt.

Another doubt is here to bee answered touching that superstitious and fond fancie of Purgatorie, which some would gladly ground on these words of the Apostle. For thus hence they reason: Saint Paul saith, that vnto Chris•• was giuen such a name, that at the name of Iesus should euery knee bowe, both of things in heauen, and things in earth, 〈◊〉〈◊〉 things vnder the earth: but the Deuils, and the damned in he•• are so farre from bowing vnto Christ, that they blasphe•••• his holy name, and gnash their teeth against him: they the which being vnder the earth doe bowe vnto Christ, mu•••• needs be those which worship Christ in Purgatorie, therefore there is Purgatorie. But see, I beseech you, the vanitie and foolishnes of their reason, which they make for the vpholding of this dreame. The Deuils, say they, and the damned i•• hell are so farre from bowing vnto Christ that they blasphere him, and gnash their teeth at him; therefore by the things vn∣der the earth which bowe vnto Christ, must needs be mea•••• the soules in Purgatorie. I answer, 1. that the Deuils, and damned in hell, howsoeuer they doe blaspheme Christ, ye they ought to bowe vnto him, and to be subiect vnto him, as I shewed before by that law which first was giuen vnto them and still doth binde them, thou shalt feare the Lord thy God, 〈◊〉〈◊〉 serue him. And so the Apostle may very well be expounded that God hath giuen vnto Christ a name aboue euery name, that a the name of Iesus should euery knee bowe, of dutie, both of thing: in heauen &c. And then what a poore shrowde hath Purgato∣rie in this place? 2. I answer, that the Deuils doe now bo••••

vnto Christ, and are subiect vnto him. Adde vnto the for∣••her proofes of this assertion, that one testimonie out of Luke,* 1.124 where the Euangelist storying the deliuerance of one posses∣••ed with a Deuill, sheweth most plainely how the Deuill, nay ••n any Deuils, for a Legion possessed him, fell thrise prostrate ••efore Christ, and acknowledged his power ouer them. First ••ith S. Luke the Euangelist the Deuill cried out, & said,* 1.125 What ••aue I to doe with thee Iesus the Sonne of God, the most high? I ••eseech thee torment me not. Againe, when Iesus had asked the Deuill his name, the Euangelist saith,* 1.126 they besought him that he ••ould not command them to goe out into the deepe: and agine, the Euangelist saith, they besought him that he would suffer them to ••nter into the heard of swine feeding thereby on an hill.* 1.127 Where ••ee see how not one, but a Legion of Deuils, not once, but ••hrise in one miracle prostrated themselues vnto Christ, and ••cknowledged his power ouer them. And shall we not thinke ••hat now much more they doe so, when Christ sitteth at the ••ight hand of God in the heauenly places?* 1.128 Yes S. Iames tells ••s that they feare and tremble. A seruile feare they are in, and ••nwillingly they are subiect vnto him, howsoeuer they doe ••laspheme him. False therefore is it when they say, that the Deuils bowe not vnto him. 3. I answer, that the Deuils ••hall be subiect vnto him in that great and last day: and so ••he Apostle may be vnderstood, and then what helpe here ••or Purgatorie? For thus I vnderstand the Apostle; God hath ••iuen vnto Christ a name aboue euery name, that at the name of ••esus euery knee should bowe, now of dutie; and shall bowe then ••n that day, some willingly, and some vnwillingly: both which being truly affirmed euen of the Deuils, inasmuch as now ••hey ought, and in that day they shall bowe and be subiect vn∣••o him, though vnwillingly; what neede is there to vnderstand ••his place of the soules in Purgatorie? Lastly, the Rhemists note no such thing vpon this place, which yet they would haue done, if it had made ought for that purpose: and Bel∣larmine quite disclaimeth it, vnderstanding by things vnder the ••arth, the deuils in hell, which as I haue said, now ought, and ••n that great day shall bowe and be subiect vnto him. And ••ndeed the whole tale of popish Purgatorie is a meere dreame,

hauing no ground at all either in this, or in any other place of scripture, but is so contrary therevnto as nothing more. It•• the bloud of Christ Iesus that purgeth and cleanseth vs from all f•••• it is not any purging fire which doth it,* 1.129 or can doe it after the life. Nay after this life there is but heauen, or hell: Heauen for them that die in the Lord; for blessed are the dead that 〈◊〉〈◊〉 in the Lord,* 1.130 euen so saith the Spirit; they rest from their labo•••• and their workes follow them: and Hell for the wicked, are such as forget God; for that is their portion prepared for them of olde with the Deuill and his Angels. Thus hauing cleared these words of the Apostle from these doubts, it re∣maineth that now we proceede in that which followeth in the Apostle. It followeth therefore.

And that euery tongue should confesse &c.] We haue hea•••• of the subiection of all creatures vnto Christ Iesus, set downe by the Apostle as a branch of his glory, and an end of his glo∣rification. Now in these words the Apostle setteth do••••e another branch of Christ his glory, which is the confessio•• and acknowledgment of all creatures, that Iesus Christ is the Lord, and sole right commander in heauen and in earth: for as euery knee shall bowe vnto him, so euery tongue shall co••∣fesse him, God hauing giuen him a name aboue euery name, that euery knee should bowe vnto him, and that euery tongue should confesse him to bee Lord and Soue∣raigne king. By euery tongue, the Apostle meaneth not one∣ly all nations and languages in the world whatsoeuer, but eue∣ry tongue both of things in heauen, and things in earth, and things vnder the earth; not that things in heauen, or things vnder the earth haue tongues, as neither they haue knees, but as there in the former words, by euery knee both of things i•• heauen, and things in earth, and things vnder the earth is meant all creatures; so here in these words, by euery tongue of things in heauen, and things in earth, and things vnder the ear•••• is meant all creatures. When it is added, that euery tongue should confesse, the Apostle thereby sheweth both what all crea∣tures still ought to doe; and also what all creatures shall doe in that last and great day. For his meaning is, that all crea∣tures ought still to confes, & at the last shall confes that Iesus

Christ is the Lord, euen that that Iesus which was crucified, which made his graue with the wicked in his death, is Lord God, & that all honor, power, & glory belongeth vnto him.

Here then we are put in minde of a dutie necessarily to be ••erformed of all Christians, which is, not onely to be subiect ••d obedient to Christ his will, but to confesse likewise and ••••knowledge, that Iesus Christ is the Lord. The Angels, and ••e Saints in heauen which stand before the throne, and be∣••re the Lambe, clothed with long white robes, and palmes in ••eir hands, they cry aloud, and they say,* 1.131 Saluation commeth •• our God that sitteth vpon the throne, and of the Lambe: yea ••ey cease not day or night crying, and saying, Praise,* 1.132 and glo∣••, and wisdome, and thanks, and honor, and power, and might be ••••to our God for euermore, Amen. Yea the powers of darknesse ••emselues ought thus to confesse Iesus Christ, that all power, ••nd honor, and might belongeth vnto him, inasmuch as they ••ere created, formed, and made for his glory, not onely to be ••ewed in their confusion, but that they might sound forth his ••raise and his glory. The Angels and Saints in heauen they ••oe; Deuils, and damned in hell they ought to confesse ••at Iesus Christ is the Lord; and shall we doubt whether it ••e mans dutie to confesse that Iesus Christ is the Lord? With ••e heart man beleeueth vnto righteousnesse,* 1.133 and with the mouth ••an confesseth to saluation, saith the Apostle. Where the Apo∣••••le plainely sheweth, that as faith in the heart, so confession •• the mouth is needfull to saluation. The Euangelist S. Iohn ••ith, that among the chiefe rulers of the Iewes, many beleeued 〈◊〉〈◊〉 Christ Iesus,* 1.134 but because of the Pharisies they did not confesse ••im, left they should be cast out of the synagogue. Did they be∣••eeue in Christ Iesus, but not confesse him? In that they did ••ot confesse him, it is a plaine argument that their faith was ••ut a weake faith. Happily they begun to embrace the truth ••f Christ, and to be astonished at his miracles, but in that they ••urst not confesse him, it is plaine that they did not truly be∣••eeue in him. Which is yet more plaine by that S. Iohn far∣••her addeth, they loued the praise of men,* 1.135 more then the praise of God. which preposterous loue wheresoeuer it is, there is nei∣••her the loue of God in deed, nor faith in Iesus Christ. The

Apostle to Titus telleth vs of some that professe that they 〈◊〉〈◊〉 God,* 1.136 but by their workes they denie him, and are abominable are disobedient, and vnto euery good worke reprobate. As before we had faith in Christ, but no confession of Christ; so here we haue confession and profession of Christ, but no practise of the life of Christ; and therefore as their faith was iustly a••∣gued to be no sincere and sound faith, because they did not confesse Christ; so the profession of these, of whom the Apo∣stle speaketh, may iustly be argued to be no sincere and sou••e profession, because in their liues they practise not that where∣of they make profession with their mouthes. They seemed to haue faith in Christ, but they did not confesse Christ; and therefore they may be truely said, neither to haue sound••y beleeued in Christ, neither to haue confessed Christ. These seeme to professe to know God, but by their workes they denie him, and therefore they may be truely said neither to haue sincerely confessed Christ, neither to haue practises, his will.

Seeing therefore it is so, that both where Christ is not con∣fessed, there Christ is not beleeued; and againe, where Christ is confessed, there many times his will is not practised; very behouefull it will be for vs, whose dutie it is to confesse and acknowledge before all men that Christ Iesus is the Lord, to see what a kinde of confession it is which our dutie doth re∣quire of vs. We must then here take heede that we doe not deceiue our selues with a bare and naked confession of Christ Iesus, with a simple and outward profession of his name and religion, as if all were well when by an outward shew we had bleared the eyes of men; or as if we had then performed this dutie, whereof I speake, as well as the best, when wee haue made confession of our faith, and said the Lords praier; or when we haue beene at the Church, and heard the seruice, and happily a Sermon; when we haue made some faire weathe•• without, howsoeuer all within be full of rapine, bribery, and excesse. Nay, nay, brethren, Christ himselfe hath told vs, that not euery one that saith vnto him Lord, Lord, shall enter into his kingdome. Nay he hath pronounced a woe vnto such hypo∣crites,* 1.137 as make cleane the vtter side of the cup, and of the platter,

when within they are full of briberie and excesse: and he hath ••kened them vnto whited tombes,* 1.138 which appeare beautifull out∣••ard, but are within full of dead mens bones, and of all filthinesse. ••t is not then the lip-labour of a bare and naked confession of Christ, it is not a simple and outward profession of religion ••hat will serue the turne, or is acceptable vnto God; it is not ••he discoursing knowledge of Christ, nor the discoursing ••lke of his kingdome, which pleaseth the Lord: but the con∣••ession of a Christian, and that which is here required, is, that ••ut of a faith vnfaigned, with our mouthes wee confesse that ••esus Christ is the Lord, and because he is the Lord, therefore ••ee will not giue his honour to another, but will serue him ••ithout feare in holinesse and in righteousnesse before him all ••he dayes of our life. The root then whence our confession ••f Christ must spring, if by it wee will please the Lord, is an ••nfained faith, for faith is it which maketh vs not ashamed, ••ut maketh vs bold to confesse our Christ in all places. I be∣••eeued (saith the Prophet) and therefore I spake. And most sure •• is that then and neuer but then we doe boldly and sincerely ••onfesse Christ, and professe his religion, when faith hath ••lly seazed vpon our soules, that wee beleeue perfectly in Christ Iesus: for because wee beleeue fully in him, therefore ••ee boldly and freely confesse him. Whosoeuer therefore ••hou art, that wilt not, or darest not confesse thy Christ, and ••rofesse his religion, for feare of trouble, or displeasure, or al∣••eration of the State, or any like respect, know this, that thy ••eart is not sound with thy God, and that this is for want of ••rue faith in thee. Let them looke vnto this, who for feare of •• change, or for feare of displeasure, feare to be too forward ••n confessing Christ, and professing his name, and therefore ••raw backe the shoulder, and shrinke at euery blast of winde.

Now the confession which must spring from this root, is, ••hat Iesus Christ is the Lord; the Lord, and therefore his ho∣••our not to be giuen to another; the Lord, and therefore to ••e serued in holinesse and righteousnesse all the dayes of our ••••fe. Thus saith God the Lord,* 1.139 euen he that created the hea∣••ens, and spread them abroad, &c. to wit, Christ Iesus, I am ••he Lord, this is my name, and my glory will I not giue to another,

neither my praise to grauen images. Where wee see how our Sa∣uiour Christ both challenged that vnto himselfe, to bee the Lord, and plainly auoucheth that he will not giue his honour to another. Hee then that confesseth Iesus Christ to bee the Lord, and yet giueth his honour vnto another, doth onely i•• words confesse that, which indeed and in truth he doth de••••. Let them looke vnto this, that make their praiers and suppli∣cations vnto the Saints in heauen, that worship images, cros∣ses,* 1.140 or what reliques soeuer. Wee haue an aduocate with the Fa∣ther, Iesus Christ the iust, and he is the reconciliation for our sinne••. He sitteth at the right hand of God, and liueth euer to make intercession for vs. Whosoeuer then praieth vnto, or vseth the intercession of any other, be it Saint, or Angell, he giueth Christ his glory to another. As also he doth, who doth wor∣ship any other but God, and him whom hee hath sent, Iesus Christ, seeing it is said, Thou shalt worship the Lord thy God, 〈◊〉〈◊〉 him only shalt thou serue.

He likewise that confesseth Iesus Christ to be the Lord, and yet serueth him not in holinesse and in righteousnesse all the dayes of his life, his confession is in vaine, because in deed and in truth he denieth that which in words hee doth confesse A sonne honoureth his father,* 1.141 and a seruant his master: If I th•• (saith the Lord by his Prophet) be a father, where is mine ••••∣nour? and if I be a master, or a Lord, where is my feare? When•••• it is most plaine, that feare and obedience to his will belo••∣geth to the Lord. They certainly vnto whom the Lord by his Prophet thus spake, confessed the Lord, which they plainly afterwards shew, taking their reproofe hardly, and saying. Wherein haue wee despised thy name? But because they fear•• not the Lord whom they confessed, because they walked not in his wayes, nor kept his commandements, therefore the•• confession was as no confession, the Lord regarded them not, but his wr••th was kindled against them. This, men and bre∣thren, is a thing needfull for vs to looke vnto. We would be loth so deeply to be charged, as not to confesse Iesus Christ to be the Lord. But if he be the Lord, where is his feare? Whe•• wee confesse Iesus Christ to be the Lord, wee confesse him 〈◊〉〈◊〉 be the sole rightfull commander of vs, and our selues to be his

seruants; him to haue all power ouer vs, and our selues wholly 〈◊〉〈◊〉 be his. What meaneth then such neglect of conforming ••ur selues according to his most holy will, and of yeelding ••bedience vnto that which daily wee are taught, and which ••ee know to be his will? If we giue our members as weapons ••f vnrighteousnesse vnto sinne, which should be as weapons ••f righteousnesse vnto God, whatsoeuer confession we make, ••ee are the seruants of sinne, we are not the seruants of Christ ••••e Lord; and wee are like to those or whom I spake before, ••••at professe they know God, but by their workes doe denie ••im.

O my brethren, if yee did indeed confesse Iesus Christ to ••e the Lord, your soules would be filled with gladnesse when our mouthes were filled with this confession, yea your very ••earts would be warme within you when your tongues were ••••us talking that Iesus Christ is the Lord; your wils would be ••amed to his will, your feet would reioyce to come into the ••ourts of his house, and to runne the way of his commande∣••ents. Iesus Christ is the Lord, denie him not before men,* 1.142 ••or he that shall denie him before men, shall be denied before ••he Angels of God. And certainly hee beleeueth not, that ••ares not confesse him. Iesus Christ is the Lord; confesse ••im so to be, and giue not his honour to any other, to men or Angels, much lesse to stockes or stones. Confesse him to be ••he Lord, and serue him in holinesse and righteousnesse all ••he dayes of your life. This confession becommeth the Saints ••f God, and this is a good confession before God. And euer ••emember that, that they which will not now thus confesse ••esus Christ to be the Lord, shall then in that last and great ••ay be forced to confesse that Iesus Christ is the Lord, when he shall iudge his enemies on euery side, and render to the wicked according to the wickednesse of their wayes.

Vnto the glory of God the Father.] Here is the issue of all, ••uen of our subiection vnto Christ, and of our confession that ••esus Christ is the Lord. All this redoundeth to the glory of God the Father: for he that honoureth the Sonne,* 1.143 honoureth ••he ••ather; and he that honoureth not the Sonne, honoureth not the Father: for the Father is in the Sonne, and whatsoeuer

is done vnto the Sonne, is done also to the Father. Let vs the•• so subiect our selues vnto Iesus Christ, let vs so confesse his to be the Lord, as already wee haue beene taught. God hath created vs,* 1.144 formed vs, and made vs for his glory. Seeing the•••• our subiection vnto Christ Iesus, and our confession or be glorious name in such sort as hath beene taught, is vnto the glory of God the Father, let vs be subiect vnto him in all obe∣dience to his will, and let vs out of an vnfained faith confesse that he is the Lord, euen our Lord.

LECTƲRE XXXII.

PHILIP. 2. Verse 12.

Wherefore by beloued, as yee haue alwayes obeyed, or as in my presence only, but now much more in 〈◊〉〈◊〉 absence, &c.

WHerefore my beloued, &c.] In these word now following wee haue the conclusion o•• the Apostle his exhortation vnto the Phi∣lippians, set downe by way of applying Christ his humilitie, and obedience vnto his Father, vnto their vse and instruction and consequently vnto ours. In this conclusion of the Apo∣stle his former exhortation, the Apostle againe exhorteth the Philippians, and in them vs, first vnto humble obedience to∣wards God, vers. 12.13. secondly vnto humble and modest conuersation towards our neighbour, vers. 14.15.16. and thirdly he addeth as a reason why he thus exhorteth them, the comfort and ioy which they shall bring vnto him in the day of Christ, if they so walke as he exhorteth them, vers. 16.17.18. In the first exhortation, which is vnto humilitie and obe∣dience, or humble obedience towards God, wee haue first to consider the exhortation it selfe, vers. 12. secondly the reason thereof, vers. 13. The exhortation of the Apostle vnto the

Philippians, and in them vnto vs, is, that wee would runne for∣••ard in the race of righteousnesse, which leadeth vnto salua∣••••on, with all humblenesse of minde, and in all obedience vn∣•••• God: for when the Apostle saith, make an end of your owne ••••luation, therein he exhorteth thus much in effect, that as we ••aue begun in the spirit, so we would goe forward and make •• end in the spirit; as wee haue entred the way of righteous∣••esse which leadeth vnto life, so we would perseuere and con∣••••nue in the same way, and follow hard toward the marke for be price of the high calling of God in Christ Iesus. For by ••luation the Apostle here meaneth not, as often elsewhere he ••oth, that glory and immortalitie which is laid vp for vs in ••eauen, and which is the end of our calling, but hee meaneth ••e whole course of godlinesse which leadeth vnto saluation, ••e whole path of a Christian life which God hath ordained vs •• walke in. So that when hee saith, make an end of your owne ••luation, it is as if the Apostle had said, let it not seeme enough ••nto you to haue begunne well, but continue to walke in ••hose good workes which God hath ordained you to walke ••n: as ye haue begunne to walke in the way that leadeth vnto ••luation, so make an end therein, and runne vnto the end ••he race that is set before you. When the Apostle addeth, make an end of your owne saluation with feare and trembling, hee ••heweth the manner how we must runne in the way of righte∣••usnesse which is set before vs, to wit, in all humblenesse of ••inde and reuerence,* 1.145 as dutifull children seruing the Lord ••n feare, and reioycing in him with trembling, as the Prophet ••peaketh. Likewise when he saith, So make an end, &c. there∣••y he meaneth, that wee must runne in this race of righteous∣••esse in all obedience vnto God: for so much is implied in the ••ord So, as may appeare by the coherence of this word with ••he former, whereon it doth depend. As yee haue alwayes ••beyed, saith the Apostle; whom? to wit, God, and his word: As yee haue alwayes obeyed God and his word, so in the like ••bedience to God and his word, make an end of your owne salua∣••ion with feare and trembling. The substance then of the Apo∣••tle his exhortation in this place is this, that wee would runne forward in the race of righteousnesse, which leadeth vnto sal∣uation,

with all humblenesse and reuerence, and in all obe∣dience vnto God.

Now besides the substance of the exhortation, there are many circumstances whereby the exhortation is amplified and enlarged, and which are together with the exhortation to be opened and declared. To comprise then the whole, in these words of the Apostle I consider these points: first the ground whereon the Apostle doth build his exhortation which is the humilitie and obedience of Christ, noted in the word wherefore; for it is as much as if the Apostle should haue said, Seeing such was Christ his humilitie, and such his obedi∣ence, as yee haue heard, therefore my beloued follow his ex∣ample, and as yee haue alwayes obeyed, &c. Secondly, the Apo∣stle his kinde intreatie of the Philippians, so to winne them to harken to his exhortation in that he calleth them his beloued wherefore my beloued. 3. The Apostle his commendation o•• their former obedience vnto God, and to his word, that so he might stirre them vp to continue their obedience, in these words, as ye haue alwaies obeyed, to wit, God, and his word 4. The Apostle his milde insinuation of a change in them now in his absence from that which was before in his pre∣sence, in these words, not as in my presence only &c. 5. The A∣postle his exhortation, to runne forward in the way of righte∣ousnesse which leadeth vnto saluation, in these words, make 〈◊〉〈◊〉 end &c. Lastly, the manner how they should runne in this race, which is first in obedience vnto God, signified in the word, so, so make an end &c. and then with all humblenesse and reuerence, signified in these word, with feare and trembling. These bee generally the points to be obserued out of these words of the Apostle. Now let vs a little more particularly looke into each of them, and see what Vse wee may make of them.

Wherefore my beloued] In this word, wherefore, is noted as I told you, the ground whereon the Apostle doth builde the exhortation that followeth. For it is asmuch as if the Apostle should thus haue said; seeing such was Christ his humilitie and such his obedience, as alreadie ye haue heard, therefore my beloued &c. The ground then of the Apostle his exhor∣tation

vnto a reuerent and humble obedience towards God in ••••ding a godly life, is the humilitie of Christ, and his obedi∣••••••ce vnto his father. The obseruation hence is this, that the ••••militie of Christ, and his obedience to his father ought to a sufficient motiue and reason vnto vs, why we should run the race of holinesse, and righteousnesse that is set before with all humblenesse of minde, and in all obedience to∣••••rds God. So the Apostle thought when hee made this the ••ound of this his exhortation: and so our Sauiour himselfe ••ought, as appeareth by that exhortation vnto the people in ••e end of one of his sermons,* 1.146 Learne of mee that I am meeke ••••d lowly in heart. And great reason, men and brethren, why ••e should so thinke also. For wherefore was Christ humbled? as it for himselfe? Nay hee might still haue kept that glory ••hich he had with the father before the world was, and if hee ••••d not at all descended from the bosome of his father, none ••ould any way haue impeached him for the same. For it was ••o robbery for him alwaies to be equall with God, as our A∣••ostle speaketh. It was not then for himselfe that hee was ••umbled, but he humbled himselfe for vs, tha the might saue •• which had lost our selues; and that hee might reconcile vs ••nto God, breaking downe the partition wall that was betwixt ••im and vs by reason of our sinnes. So saith the Apostle Paul,* 1.147 ••his is a true saying, and by all meanes worthy to be receiued, that Christ Iesus cmae into the world to saue sinners. And so saith S. ••ohn, We haue and aduocate with the Father Iesus Christ the iust,* 1.148 ••••d he is the reconciliation of our sinnes. Againe,* 1.149 Why was he obe∣dient vnto the Father to fulfill the law? was it for himself? Nay be euer did any wickednesse, neither was any guile found in his mouth. ••t was not for himselfe, but for vs, that he might redeeme vs ••hich were vnder the law, and purchase righteousnesse for vs. So saith the Apostle, God sent forth his sonne made of a woman,* 1.150 ••nd made vnder the law, that he might redeeme them which were ••nder the law; and as the same Apostle saith to the Romanes,* 1.151 That the righteousnesse of the law might be fulfilled in vs. Seeing ••hen it was for vs that Christ was humbled, and that hee was obedient vnto the law, and vnto the death, great reason it is ••hat his humility and obedience should be a sufficient motiue

to perswade vs vnto humilitie and obedience in the whole course of our life. Should it bee, my brethren, a sufficient motiue vnto vs? and why is it not? Why it is not I know not, but that it is not euery man seeth it. Our high conc•••••••••• our selues, whether it be of our wisedome, or of our riche or of our honour, our contentions and vaine-glory, our de∣light in our owne waies, and our neglect to walk in the waie•• of the Lord; these and the like testifie vnto our faces that Christ his humility, and obedience little preuaile with va•••• perswade vs vnto these holy duties. O my brethren, let this be an healing of our errour. So often as wee heare or read that Christ thus humbled himselfe for vs, that he became man for vs, that he bare our infirmities, that he was led as a sheepe v•• to the slaughter for vs, that he made his soule an offering for our sinne, and that he made his graue with the wicked in his death for vs; let these be so many remembrancers vnto vs to plucke downe our proud peacockes feathers, to put away wrath, contention, pride, vaine-glory, and in all meeknesse of minde to submit our selues one vnto an other, and all of v•• vnto our God. So often as we heare or read that Christ be∣came obedient vnto his Father in all things that the law re∣quired of him, that he fulfilled all righteousnesse, and neuer gaue ouer to doe the will of his Father till hee had tasted and drunke of deaths cuppe, and all for vs; let this suffice to sl•••• vs vp to walke in all dutifull obedience vnto our heauenly Fa∣thers will. Yea let vs thus hereupon resolue with our selues and say vnto our owne soules, hath the sonne of God, my Christ, and my God, vouchsafed to descend from his high throne of glory, to be clothed with my flesh and my skinne to suffer hunger, cold, pouerty, and manifold tentations for mee, to be slaundered, reuiled, buffeted, spit vpon, condem∣ned, nailed on the crosse, and to be buried for me, and shall beare my selfe aboue my brethren, shall I walke with a st•••••• necke, and disdaine my inferiors, or shall I not make my selfe equall to them of the lowest degree, and passe the time of my dwelling here in feare, and in all lowlinesse of minde? Hat•• the sonne of God, my Christ, and my God, fulfilled all righ∣teousnesse; done his fathers busines, and yeelded all obedi∣ence

vnto his father for mee, and shall I kick against him with ••e heele, shall I draw my necke from vnder his yoke, and re∣••••se to walke in the waies of his lawes, or rather shall I not ••nforme my selfe in all obedience to his holy will, and doe at which is good and right in his eyes? This vse wee should ••ake of Christ his humility, and obedience vnto his father, ••••d to this end he maketh it the ground of his exhortation in is place. It followeth,

Wherefore my beloued] The 2. thing which I obserued in ••ese words of the Apostle: was his kinde and louing entrea∣••e of the Philippians, signified in that he calleth them his be∣••••ued. Which kinde entreatie of them he vseth the rather to ••inne them to harken vnto his exhortation. Here then is a ••te for vs whom God hath set apart vnto the holy worke of ••s ministery, to wit, that we should not onely bee carefull to struct them that heare vs in the wholesome words of truth, at that likewise we should seeke in all kinde and louing sort •• winne them vnto that wherein we doe instruct them. Here∣••pon are those kinde and louesome speeches so often vsed in ••e writings of the Apostles, my brethren, my beloued, my babes, •• little children, dearely beloued, deare brethren, I beseech you, ••ethren by the mercies of God, and the like. Not to speake of ••ther places, this one place of our Apostle might suffice suf∣••••ciently to instruct vs in this lesson: where the Apostle doth ••ot onely exhort the Philippians to walke in the way of godli∣••esse with humblenesse of mind, and in obedience vnto God, ••nd strengthen his exhortation both by the example of their ••wne former obedience, and by the example of Christ his ••umility and obedience; but in all kinde and louing sort hee ••roposeth his exhortation, calling them, his beloued, that so ••e might the rather winne them to harken to his exhortation. or euen so the dispensers of God his holy mysteries should ••ot onely labour in a godly care to teach them that heare ••hem the words of truth in all euidence of the spirit, and to ••onfirme and strengthen the same out of the sacred worth of ••ruth, but further they should seeke with all kinde speaches, ••nd in all louing manner to lead them foorth vnto the waters of comfort, and to bring them vnto Christ Iesus. And here

happily a man that should long beate vpon this point, and to large it to the full, might haue great applause in many place especially there where the exception against their Teacher i•• that he is too sharpe, and that hee presseth the iudgement of God against sinne too sore, and too vehemently. Here the•••• I beseech you a lesson for you that are hearers our of thi•• place.

As we that are the ministers of the Lord for your comfort are hence taught to striue in all kinde and louing sort to bring you vnto Christ Iesus; so you that heare vs are likewise he•••••• to learne so to cary your selues as that we may speak vnto you as vnto our brethren, and vnto our beloued. If the loue •• God be not in you indeed, how can wee speake vnto you a vnto our beloued? If your honour not God, nor keepe his commandements, how can we speake vnto you as vnto 〈◊〉〈◊〉 children? If ye be not ioyned with vs in one faith, and in one hope in Christ Iesus, how can wee speake vnto your as to o•• brethren? Nay I say more vnto you, if ye know not vs that la∣bour amongst you, and are ouer you in the Lord, and ad••••∣nish you, if ye haue vs not in singular loue from our works sa•••• how can we speake vnto you as vnto our beloued? If when 〈◊〉〈◊〉 labour to beget you in the faith, and to present you before God blamelesse in that day, you either stoppe your eares the voice of our charming charme we neuer so wisely, or speak euill of vs as of euill doers, can wee speake vnto you as v•••• our babes and little children? If you embrace not the tr•••• which we preach vnto you, but rather hate vs for the message which we bring vnto you, can we speake vnto you as vnto on deare brethren? Nay certainely, if yee will haue vs to co•••• vnto you with kinde speeches, and in all louing manner, wi•••• my beloued, my little children, my deare brethren, th•• must ye study so to approue your selues both vnto God and men, as that we may speake vnto you as vnto our beloued vnto our brethren &c. Otherwise, as Christ came not 〈◊〉〈◊〉 all with this, feare not little flocke, but vnto some with this, O generation of vipers, how can ye speake good things, when yee 〈◊〉〈◊〉 euill: And as the Apostle came not to all with this, I beseech you brethren by the mercies of God, but vnto some with this, O

foolish Galathians, who hath be witched you that yee should not obey truth; so ye must looke that as sometimes wee come in ••e and in the spirit of meeknesse, so sometimes wee should ••me vnto you with a rodde, and with a woe vnto such as o∣•• not the Gospell of Christ Iesus that they might be saued ••n and brethren our hearts desire is that ye may be saued in •• day of Christ, and we watch for your soules as they that ••st giue accounts vnto God for them: haue ye care that wee ••y do it with ioy, and not with griefe. We are loth to come ••o you with a rodde, we had rather come in loue, and in the ••••rit of meeknesse; haue yee care that wee may come vnto ••u, and that we may speake vnto you as vnto our beloued. •• we sometimes sharply reproue sinne, it is for your sakes, at we may reclaime the sinner from wandring out of the ••••ht way: and againe, if sometimes wee restore such as are ••••en with the spirit of meekenesse, it is for your sakes, that ••e may binde vp the broken hearted, and minister a word of ••••mfort vnto the troubled, and afflicted soule. Both, I meane ••arpnesse and meeknesse, the rodde and loue, both, I say, in ••••eir due places is needfull, and wise discretion in them both most needfull. And so I come to the 3. point.

At ye haue alwaies obeyed] What? the Apostle in falling owne vnto him, and kissing his feete, as is now done vnto at man of sinne? Nay the Apostle herein commendeth ••••eir former obedience vnto God, and vnto his word after ••••ch time as they had receiued the Gospell of Christ Iesus. ••nd this he doth to stirre them vp to continue their obedi∣••nce, that as they had begunne well, so they might now go ••orward as they had begunne. Whence wee are taught, that ••is not enough to beginne well, and for a time to embrace ••e truth, and to obey the Gospell of Christ Iesus, and after∣••ards to quence the spirit, and to suffer our selues to bee en∣••ngled in the filthinesse of the world, but hauing begunne in ••••e spirit we must go forward in the spirit, and hauing begunne ••o loue and like the truth we must not fall from our first loue, ••ut hold fast the same, and continue therein. Whereupon ••re those often exhortations in the Apostles to continue in ••he faith, to continue in the grace of God, to continue in the

things that we haue learned, to hold fast the profession of o•••• hope without wauering, and with full purpose of heart 〈◊〉〈◊〉 cleaue vnto the Lord. The reason hereof is, the schoole 〈◊〉〈◊〉 Christ is not a schoole of idlenesse, or a schoole of non profi∣ciencie, but the schollers of Christ his schoole they must fol∣low the truth in loue, and they must in all things grow vp 〈◊〉〈◊〉 him which is the head,* 1.152 that is Christ as the Apostle shewed. And therefore our Sauiour Christ himselfe told the Iewes 〈◊〉〈◊〉 beleeued in him,* 1.153 saying, if ye continue in my word, yee are 〈◊〉〈◊〉 my disciples; and shall know the truth. They, no doubt, 〈◊〉〈◊〉 whom he spake, had begunne well, and had embraced 〈◊〉〈◊〉 truth, but he telleth them that if they will be his schollers they must continue as they haue begunne, and they must grow forward and encrease in all knowledge, and spirituall vnder∣standing. A lesson as needfull to be taught in these our d•••••• as any other. For wee see by our owne experience that the word of the Lord is of such maiestie, and so powerfull, that draweth oftentimes the veriest miscreants that be vnto a liking of it, and causeth them many times to doe many things we. But as it is in the parable of the seede in the Gospell,* 1.154 some re∣ceiue the word with ioy, but when persecution comes the•• are offended: other heare the word, but the cares of the world and the decietfulnesse of riches choke it, that it made vn∣fruitfull; in others the euill one commeth and catcheth the word that was sowen in their heart, and in a great many the liking of the word, and the obedience thereunto is but like vnto a flash of lightening, come and gone againe almost in a moment. For a day, or for a moneth, or happily for a yeere or two they will harken, and obey, they will make a good she•• of louing and liking the word, and many things they will doe well. But after a while they will loath this heauenly Mann••, and in their hearts returne vnto the flesh pots of Egypt,* 1.155 or, a Peter speaketh, with the dogge they will returne vnto his vomit, and with the sow vnto her wallowing in the mire. Men and bre∣thren, we must not be like vnto such men. For, as Peter speak∣eth in the same place, it had beene better for such men not a haue knowne the way of righteousnesse, then after they have knowne it to turne from the holy commandement giuen vn∣to

them. We must hauing tasted of the good word of God, ••nd hauing begunne to forsake the corruptions that are in the world through lust, continue in the grace of God, and grow ••orward from grace vnto grace till wee be perfit men, and ••ome vnto the measure of the age of the fulnesse of Christ. Hauing begunne to haue a liking of the word, and to desire ••he preaching thereof, we must take heede that wee grow not weary of it; but the more we haue it, the more our soules must ••ong after it, and the more we heare it, the more wee must grow in obedience vnto it, to frame our liues according there∣unto. We must not here stand at a stay, much lesse must wee go backward; we must go forward, and wee must pricke hard vnto the marke of the high calling that is set before vs. For in the way of godlinesse that is most true which is so common, not to goe forward in that way is in truth to goe backward. But I shall haue occasion againe to speake of this point in handling the exhortation.

To leaue therefore this point, here it may be demanded ••how the Apostle saith that the Philippians had alwaies obeyed, as yee haue alwaies obeyed. For in that the Apostle doth ad∣monish them, euery man to esteeme other better then him∣selfe, as verse 3. and to doe all things wihout murmuring and reasoning, as verse 14. he plainely signifieth that there were many faults amongst them, euen contention, vaine-glory, murmuring, reasoning, and the like. How then doth he giue them this testimonie, that they had alwaies obeyed? Lied the Apostle vnto them, or did he flatter them? God for∣bid: let God be true, and euery man a lyer. He lieth not vnto them, neither doth he flatter them, and yet their obedience vnto God, and vnto his word, was not perfect; for no doubt such faults were amongst them, as already we haue spoken of. In this sense then we are to vnderstand the Apostle, when he commendeth the Philippians as hauing alwaies obeyed God and his word; not as if there had nothing lacked in their obedience: for in many things we sinne all;* 1.156 and if wee say that we haue no sinne, we deceiue our selues,* 1.157 and the truth is not in vs: but therefore are they said alwaies to haue obeyed, be∣cause howsoeuer their obedience in it selfe was vnperfect, yet

was it vnto them reputed as perfect, because through faith they were ingrafted in Christ, and for his sake their very desire to liue godly was accepted with God as a life most holy. For such is the fruit of our communion with Christ, that being ingrafted into his bodie, and made bone of his bone, and flesh of his flesh, through him, and for him, our faith in him is accounted to vs for righteousnesse, and our very desire to liue goldy in this present world, is accounted vnto vs for holinesse of life. If there were no other proofe for this point, but euen this whereof I speake, that the Apostle here maketh reckoning of the Philippians as hauing alwaies obeyed, though there lacked much in their obedience, because they beleeued in Christ, and desired to liue godly, it were enough: but the scriptures euery where witnesse the same.

Here then we haue an exceeding great comfort in Christ Iesus, that howsoeuer our obedience be vnperfit, yet if we be∣leeue perfitly in Christ Iesus, and studie to liue soberly, and righteously, and godly in this present world, it is accounted as if we had alwaies obeyed. Our iniquities are forgiuen, one sinnes are couered, our infirmities are passed ouer, our vn∣righteousnes is not imputed vnto vs; only that which we haue well done is had in remembrance, and if we haue giuen but a cup of cold water in his name, it looseth not the reward. This is that which doth and may vphold our weary and fainting soules, which otherwise would fall vnder their burthens; and this is that which may & ought to perswade vs to follow peace with all men,* 1.158 and holinesse, without which no man shall see God.

Not as in my presence onely, but now much more in mine absence] In these words the Apostle lightly toucheth a defect in their obedience, that it was not altogether such now in his absence from them, as it was when he was present with them; but he doth not touch it as with purpose much to note them for it, but his drift rather is in these words to instruct them in the qualitie of their obedience, that it ought not to be fained, as seruice onely to the eye, but it ought to be sincere, and from a pure heart, as vnto the Lord who seeth all, and is present eue∣ry where.

Here one or two things may be noted but only by the way,

because the Apostle doth onely lightly touch them, and as it were by the way aduise vs of them. 1. In that the Apostle ••mplieth a change in them now in his absence from them, which was nto in his presence with them, thence we may note ••ow requisite the presence of the Pastor with his people is. True it is, that the Apostle was not their Pastor, but sent to reach vnto the Gentiles in all places, and Epaphroditus was ••heir Minister, who remained with them after Pauls departure ••rom them. But if in Paules absence from them, when yet ••heir Minister was present with them, they began in a short ••pace somewhat to decline, how can we thinke but that they must needes decline where their Pastor is neuer with them? Where prophecying faileth the people perish; and when the Pastor is not present, the Wolfe commeth, and the flocke is scattered.

2. In that the Apostle onely lightly toucheth a defect in ••heir obedience, but not with purpose much to note it in ••hem, we may note what care is to be taken, that we doe not sharply censure euery defect or fault which is in the godly. Some things in them must be lightly passed ouer, and they must be drawne on with all kindnesse and meeknes to runne on in the race that is set before them. The godly is admoni∣shed by a word, but the wicked goeth on in his folly, and careth not what is said.

But chiefly hence we are to note the qualitie of our obedi∣ence vnto our God, that it ought not to be fained, as seruice to the eye, but sincere, and from a pure heart, as vnto him that seeth all, and is present euery where. Which of vs is there that will commend that seruant, which is onely an eye-seruant, which will worke well in his masters sight, but not at all when he is absent? Nay we will all condemne such a seruant. But let vs take heede that therein we do not giue iudgment against our selues. If onely we make an outward shew of holinesse, and serue not the Lord with our whole hearts, making his law our delight, and a single obedience therevnto our chiefe de∣sire, what are we but eye-seruants, and our portion what shall it bee but the portion of hypocrites? Beloued, our God whom we serue is not as man: he seeth all things, he is present

euery where, he searcheth the hearts and the reynes, and he vnderstandeth all our thought long before they be concei∣ued. It is no halting with him. Whatsoeuer we doe in the darknes, it is vnto him as if it were done in the light: for the darknes and light to him are both alike. Gehazi may offend when Elisha sees not, and may hope to conceale it from him, because he sees it not. But if Elisha can descry his fault, how much more can our God descry all our waies, how hidden so∣euer they be? Let vs therefore walke before him with a single heart; let vs serue him in spirit and in truth; let our obedience vnto him, and vnto his law spring from a pure heart, from a good conscience, and from an vnfeigned faith. Such obedi∣ence he requireth of vs; and such obedience is the way where∣in we must walke to our heauenly Ierusalem.

LECTƲRE XXXIII.

PHILIP. 2. verse 12, 13.

So make an end of your owne saluation with feare and trem∣bling. For it is God that worketh in you &c.

MAke an end of your owne saluation] The Rhe∣mists read thus out of the vulgar translation, worke your saluation; out of which reading that doctrine of saluation by workes is by some in part maintained. Doth our Apo∣stle then in this place teach vs, that we are to worke our saluation, so that by the merit of our workes we may obteine saluation? Surely in other places of his Epi∣stles he teaches vs a quite contrary doctrine. By grace, saith the Apostle, are yee saued, through faith, and that not of your selues;* 1.159 it is the gift of God; not of workes, lest any man should boast himselfe. In which place see, I beseech you, how the Apostle setteth downe the grounds of our saluation. Grace

there is the first ground of our saluation. It is God that iustifieth ••, & saueth vs: saluation is his gift, as the Apostle here saith. ••ut why doth God saue vs? Surely in respect of our selues we ••••e saued freely by his grace, & according to his mercy: In re∣••pect of Christ indeed we are saued by the merits of his death •• passion. He hath brought vs with a great price, euen with the ••rice of his own precious bloud which he shed for the remissi∣••n of our sins. But we our selues haue no part in this paiment; •• respect of our selues we are freely through the exceeding ••ches of his fauour and grace towards vs, saued. Faith, that is he next occurent in our saluation;* 1.160 by grace we are saued through ••aith. For faith is that hand, whereby we take hold on saluation ••eached vnto vs by grace. Here then, yee see, how saluation is ••oth giuen & taken; giuen by God, & taken by vs. It is giuen ••y God by grace; it is taken by vs by faith. What then, haue ••e no part in the purchase of our saluation? No surely; faith whereby we are saued, and saluation it selfe, they are the gift of God. What, haue our works no interest in the meriting of our saluation? No, by grace we are saued, through faith, not any way of our selues, nor of our works. Why? lest any man should boast himselfe. For as the same Apostle reasoneth;* 1.161 if Abraham were iustified by works, he hath wherein to reioyce, but not with God. Why not with God? because to him that worketh,* 1.162 or meriteth by his works, the wages is not counted by fauour, but by debt. And ••herefore in another place thus he reasoneth: if of grace,* 1.163 then ••ot of works, else were no more grace; but if of works, then no ••ore of grace, or else were worke no more worke. So that when the Apostle here saith, that by grace we are saued, it is euen thereby plaine that we are not saued by our works: yet he putteth downe both, saying that we are saued by grace, not of workes. Againe in his Epistle to Tatus;* 1.164 God (saith he) our Sauiour hath saued vs, not by the workes of righteousnes which we had done, but according to his mercy &c. Where againe you see the author of our saluation is God our Sauiour: the cause which moueth God to saue vs, his mercy, not our good works. I might here likewise produce the whole disputation of our Apostle in his Epistles to the Romanes, and to the Galathians, where at large he disputeth the question, and plainely resolueth that we are iustified and saued freely by grace through faith in Christ his

bloud, and not by our works wrought according to the as But I purpose not any large discourse vpon this point. By the which already hath beene said, yee see how the Apostle is other of his Epistles teacheth cleane another doctrine th•••• saluation by works. For he teacheth that we are saued freely by grace, through faith; not of our selues, not of works, 〈◊〉〈◊〉 out the works of the law.

How then? is the Apostle contrary to himselfe? Doth ••e here did vs worke our saluation, as if by our works we might merit our saluation, and elsewhere tell vs that our saluation a not of works, but of grace? God forbid that we should so s•••• or thinke. The spirit whereby the Apostle spake both here and elsewhere is alwaies one, and the same, and is not changed. He is the spirit of truth, and directed the Apostle his tongue and pen into all truth; so that he is not any where contrary to himselfe, but here as elsewhere deliuereth the same truth. Looke we then a litle into the words, and into the meaning of the words in this place of the Apostle. Here then we are to note, 1. that it is not simply said, worke your saluation, bu•• worke out, or finish, or make an end of your owne saluation. For the word here vsed doth properly signifie not simply to work•• but to worke out, to finish, to make an end of a thing. So it is vsed by the Apostle where he saith, Take vnto you the whole armor of God,* 1.165 that yee may be able to resist in the euill day, and hauing ••••∣nished all things, stand fast. Againe, when it is said, worke 〈◊〉〈◊〉 or finish or make an end of your owne saluation, by saluation is not meant, as often else where, that price of our high calling, that crowne of immortalitie which at the end of our race is la•••• vp for him that ouercommeth and continueth vnto the end, but by saluation is meant the whole course of a godly life which leadeth vnto saluation. So that when he saith, Make an end of your saluation, he doth exhort vs thus much in effect that as we haue entred the race of righteousnes which leadeth vnto saluation, so we would runne on in the same race vnto the end, and fully finish our course in doing such good workes, as God hath ordeined that wee should walke in them.

The thing then which hence is to bee noted from our

Apostle touching good works, is not the merit of our saluati∣•••• by our works, but that good works are the way which God ••••th ordeined vs to walke in; and in doing whereof he would ••ue vs to finish the whole course of our life. And this we do ••ost gladly teach euery where, and beat vpon in all our Ser∣••ons, and in all our exhortations. Onely we are carefull to ••••ch you the truth touching good works; namely, that they ••e not the causes of, but the way which leadeth vnto saluati∣••••. Saluation, it is the gift of God, giuen vs by Iesus Christ, ••••rough faith in his name. So our Sauiour himselfe telleth vs ••••ing, My sheepe heare my voice,* 1.166 and I giue vnto them eternall ••e. For as it is another place; God gaue him power ouer all ••sh, that he should giue eternall life to all them that beleeue in him. ••••luation then is the gift of God, giuen by Christ, through ••••th in him, it is not any way caused or merited by our works: ••t good works are the way which God hath ordeined vs to ••••ke in vnto saluation. And this is plainely proued out of ••e places before alledged: for the Apostle in the place to the ••phesians, hauing set that downe that we are saued by grace ••••rough faith, not of workes,* 1.167 immediatly after he telleth vs that •• are the Lord his workmanship created vnto good works, which ••••d hath ordeined that we should walke in them. Likewise in the ••ace to Titus, hauing set that downe that God hath saued vs,* 1.168 ••e by the works of righteousnesse which we had done, but accordi∣••g to his mercy; immediatly after he speaketh thus vnto Titus,* 1.169 is I will that thou shouldest affirme, that they which haue beleeued God, might be carefull to shew forth good works. By which pla∣••es it doth appeare, that howsoeuer our good works are not ••e cause, or the meanes of our saluation, yet they are that way ••hich leadeth vnto saluation; yea and that way wherein if ••e doe not walke we cannot be saued. So saith our Sauiour ••imselfe, Euery branch that beareth not fruit in me,* 1.170 the Father ta∣••eth away, and it is cast into the fire, and burnt. He doth not say, ••uery plant that is not planted in me: albeit that likewise be ••ost true; but euery branch that beareth not fruit in mee. What fruit? Euen the fruit of the spirit, which is in all goodnes,* 1.171 & righteousnes, & truth, as the Apostle speaketh: Euery branch ••hat beareth not such fruit in me, he is taken away, and cast into

the fire, and burnt. To like purpose is that of the Apostle, where he saith,* 1.172 Follow peace with all men, and holinesses, without the which no man shall see the Lord. And to the like purpose now many places might and ordinarily are by vs produced in our Ser∣mons.

Here then first I beseech you learne to beware of such a traduce vs, and the doctrine which wee preach, as if by prea∣ching of faith wee had banished good workes, and as if wee were so farre from exhorting men to good workes in our Ser∣mons, that either we mention them not, or condemne the•• for such there are, that are not ashamed to say, that now we are afraid to handle the doctrine of good workes, that we have preached saluation by faith so long, that wee haue banished good workes out of the Country; that either wee dare 〈◊〉〈◊〉 speake of good workes, or if we doe, yet so coldly, that as good neuer a whit, as so barely and coldly. But beware of such: for hauing their foolish hearts seduced to beleeue lies, they speake euill of the way of truth, which they know not, and of •• whom either they will not at all heare, or with such enchan∣ted eares, that they peruert whatsoeuer things are spoken, vn∣to their owne destruction. Such if they would, they might heare and know that these are false suggestions, wherein they slander vs and the truth which wee teach. For we preach both faith and workes, and in all places wee exhort all men that they abound in euery good worke. But why is it that the•• thus traduce vs and our doctrine? Forsooth because we teach that our workes are no causes of our saluation. And are wee then thus to be traduced because wee tell you the truth? Wee tell you that which the Scriptures haue taught vs, and wee bring with vs the euidence thereof to confirme that which we teach. Wee dare not challenge any part of our saluation a•• due vnto our workes, because all the honour thereof belong∣eth vnto the Lord, whose free gift it is according to his mer∣cie. But the way wherein God hath ordained vs to walke vn∣to saluation, we say is holinesse of life, without which no man shall see the Lord. This the Scriptures teach vs, this we teach you: beware therefore of such deceiuers as tell you other∣wise.

Againe, if good workes be the way which God hath ordai∣•••• vs to walke in, and if without holinesse of life no man •• I see the Lord, then walke with God, as Henoch did, in ho∣••••esse and righeousnesse. You beleeue in Christ Iesus: shew ••th the fruits of your faith: your workes must testifie your ••••h, both vnto your selues, and vnto vs; for it is a vaine and ••ead faith, where no fruits of holinesse of life doe follow. ••ree is knowne by his fruit: a good tree bringeth forth good it, and a corrupt tree bringeth forth euill fruit. As many ••re lead by the spirit of God, they walke after the spirit, and ••y bring forth the fruits of the spirit. Beloued, God hath ••t a time wherein to trie the faith and religion of such as hee ••h enabled to doe some good vnto his children Now hee ••••keth that wee should shew forth the fruits of faith, and the ••ens of religion, by shewing mercy and compassion vpon 〈◊〉〈◊〉 poore afflicted and distressed brethren. Pure religion,* 1.173 and defiled before God, euen the Father, is this, that wee visit the fa∣••lesse and widowes in their aduersitie, and that wee keepe our ••es vnspotted of the world. If therefore there be any faith, if ••re be any religion, if there be any bowels of compassion in ••••, withdraw not your morsels from the poore, nor your re∣••••fe from the needie. According to that where withall God ••••h blessed you, be it small or great, bee ready to doe good ••••d to distribute, laying vp for your selues a good foundation heauen. Blessed is he whom the Ioines of the poore in their ••uersitie blesseth. Generally this I exhort, that yee studie to ••e soberly, righteously, and godly in this present world, and glorifie God by the holinesse of your conuersation: for ••ow this, that whom God hath iustified, forgiuing their sins ••d iniquities, them also hath hee sanctified, that they serue ••n in holinesse and in righteousnesse; and whom hee hath ••actified, them also, and them only he glorifieth in the king ••••me of his Sonne. As he then which hath called you is holy, be yee holy in all manner of conuersation. Hereby yee ••ll know that yee are the sonnes of God, if yee walke as hee ••••th walked, and keepe his commandements. And this is a ••e witnesse that yee belong not vnto him, if yee delight in righteousnesse, and defile your selues with the vncleane

conuersation of the wicked and vngodly. Giue therefore a diligence to make you calling and election sure, sure (I say vnto your selues and to your owne soules, by walking in such holinesse of life as God in Christ Iesus hath ordained your walke in. And thus much of that holy course and race of god∣linesse wherein the Apostle exhorteth vs to runne, when he saith, Conficite salutem, &c.

Make an end, &c.] What it is whereunto the Apostle in these words doth exhort vs, in part we haue already heal, by the way wherein hee prescribeth vs to walke. The 〈◊〉〈◊〉 which leadeth vnto saluation being holinesse of life, the Apo∣stle exhorteth vs to walke in this way, to runne in this 〈◊〉〈◊〉 Now it is to be obserued that the Apostle doth not only pre∣scribe the way which leadeth vnto saluation, and exhort v•••••• walke and runne in that way, but he exhorteth vs to runne 〈◊〉〈◊〉 in the same race vnto the end, and fully to finish our course•• doing such good workes as God hath ordained that we she•••• walke in. Whence wee are to learne this lesson, that we 〈◊〉〈◊〉 not onely beginne in the spirit, and grow forward like•••••••• from grace vnto grace, but wee must perseuere and conti•••••• vnto the end, that as the beginning and progresse were in 〈◊〉〈◊〉 spirit, so the end also may bee in the spirit, that after the 〈◊〉〈◊〉 runne wee may haue eternall life. It is a good thing to begin well; but how little it profiteth vs vnlesse we continue, le•••• example of Lots wife, whose temporall punishment, bec•••••• she looked backe vnto Sodome, is registred in the old, and 〈◊〉〈◊〉 example of Iudas the betraier of Christ, whose fearfull end be¦cause hee went astray from that ministration and Apostle 〈◊〉〈◊〉 which he had obtained with the rest of the Apostles, is r••••∣stred in the new Testament,* 1.174 beare witnesse. Know ye not (〈◊〉〈◊〉 the Apostle) that they which runne in a race, runne all, yet ••••e re∣ceiueth the price? namely he that runneth to the end. So 〈◊〉〈◊〉 (saith the Apostle) that yee may obtaine. How is that? that is, to the end. Runne to the end, that ye may obtaine the pri•••••• for none are crowned but they that striue as they ought 〈◊〉〈◊〉 doe.* 1.175 Now who are they that striue as they ought to doe, b•••• they that without fainting and failing in the way hold our vn∣to the end? In most miserable case then are they that like 〈◊〉〈◊〉

Church of Ephesus forsake their first loue, that is, that hauing ••••ce followed the truth in loue, and embraced pure religion, ••••d walked in the paths of righteousnesse, doe afterwards fall ••ay, and runne themselues vpon the rockes, either of errors opinion, or of corruption in life.* 1.176 No man (saith Christ) that ••••teth his hand to the plough, and looketh backe, is apt to the king∣••••me of God. And the Apostle saith further,* 1.177 that it had beene ••••ter for them not to haue knowne the way of righteousnesse, than ••er they haue knowne it, to turne from the holy commandement ••••en vnto them. The reason is giuen by the Apostle:* 1.178 For if we ••ue willingly after that wee haue receiued the knowledge of the ••th, there remaineth no more sacrifice for sinnes,* 1.179 but a fearefull king for of iudgement, and violent fire, which shall deuoure the ••••uersaries. Take heed therefore, brethren,* 1.180 lest at any time there in any of you an euill heart, and vnfaithfull, to depart away from 〈◊〉〈◊〉 liuing Lord: For wee are made partakers of Christ,* 1.181 if we keepe ••e vnto the end the beginning wherewith wee are vpholden. Let runne with patience the race all out that is set before vs. ••ur Sauiour Christ did so before vs,* 1.182 who for the ioy that was set ••ore him, endureed the crosse, and despised the shame. And shall ••e be weary and faith in our mindes? We serue a most boun∣••••••ull Lord, which giueth vs all things liberally; let vs serue ••••en with all that wee haue. Wee serue a most louing Lord, no will not change his fauour for euer; let vs not serue him ••e a time, but for euer. And this let vs know for a suretie, ••t if at our last end, when death doth summon vs to yeeld ••r bodied vnto the graue, and our spirits into the hands of ••m that gaue them, if then with Paul we can say, I haue fought good fight, I haue finished my course, I haue kept my faith, wee all finde more sound ioy and sure comfort herein, than in I things else vnder the cope of heauen whatsouer:* 1.183 for he that dureth vnto the end, he shall be saued, saith our Sauiour Christ. ••nd againe: He that ouer commeth,* 1.184 and keepeth my workes vnto ••e end, to him will I giue power ouer nations; and he shall rule them ••••th a rod of iron, and as the vessels of a potter shall they be broken.* 1.185 ••uen as I receiued of my Father,* 1.186 so will I giue him my morning ••urre. Make an end therefore of your owne saluation.

Now before wee proceed vnto the manner how wee are to

runne in this race, and to finish this course, a doubt arising from the Apostles exhortation is first to be resolued, and an∣swered. The Apostle as yee see, exhorteth vs to make an end of our owne saluation, to runne on the race of righteousness which leadeth vnto saluation, outright vnto the end. Whe•••• upon some doe gather that our freewill is here called vpon that is, that wee are not wholly and onely assisted by grace•• the way of saluation, and in the workes that leade thereunto but that it is in vs to consent vnto the grace which is offered, and that wee of our selues, being holpen with grace, by the power of our free will, are able to worke the things that a•••• good, and acceptable vnto God. For why else (say they) do•••• the Apostle exhort vs to worke out our owne saluation, it •• vs there be no power at all to worke? And generally they 〈◊〉〈◊〉 conclude, that all admonitions, exhortations, reproc••es, ••••∣cepts, promises, and threatnings in the Scriptures, are in va•••• if free will in man be not granted, by the power whereof 〈◊〉〈◊〉 may together with grace worke that which is good. The doubt then is, whether this exhortation of our Apostle d•••• not implie that we by the power of our free will are able pa•••• of our selues to make an end of our owne saluation, and 〈◊〉〈◊〉 runne the race of righteousnesse which leadeth to saluations The resolution and answer whereunto is, that it doth not at 〈◊〉〈◊〉 implie any such thing: which yet more cleerely will appeare, if first wee shew the friuolousnes of their whole reason, dra•••• from admonitions, exhortations, &c. in generall, which 〈◊〉〈◊〉 this: If it be not (say they) in our owne power to doe the thing which is good, and whereunto wee are exhorted and ad••••∣nished, &c. then in vaine are admonitions, exhortations, pr••∣cepts, reproofes, and the like. But see the vanitie of their rea∣son. Are not admonitions and the like needfull, if it bee 〈◊〉〈◊〉 that it be wholly of grace, and no way of our selues, to doe those good things whereunto wee are exhorted? It is as if they should say, If the increase of the earth be wholly the blessing of the Lord, then it is not needfull for the husbandman to 〈◊〉〈◊〉 his ground: if faith be wholly the gift of God, it is not need∣full to come to heare the word preached, &c. for as he giueth corne, and wine, and oile, and all things needfull for this life,

b•••• yet by such meanes as he hath ordained thereunto, and as ••his his gift, but yet giuen to vs by the meanes of hearing word preached; so God worketh in vs both to will and to ••••e those things whereunto he exhorteth and admonisheth but by the meanes of such admonitions, exhortations, and like. Howsoeuer then it be not in our owne power to doe good things whereunto wee are exhorted in holy Scrip∣••••e, yet admonitions and exhortations there vsed are there∣••e needfull, because they are the meanes whereby God wor¦••h his graces. Againe, if wee looke into the booke of God, ••e shall easily see that all these things whereunto wee are ex∣••ted, they are wholly giuen of God by grace in Christ Iesus, are no way of our selues. To take a little view thereof: ••e Lord by Ioel exhorteth or commandeth, saying,* 1.187 Turne vnto mee, with all your heart, with fasting, weeping, and mour∣••••: and yet Ieremy sheweth plainly that conuersion vnto the ••••d is wholly the gift of the Lord, when hee thus praieth, ••uert thou mee, and I shall be conuerted,* 1.188 for thou art the Lord God. Likewise our Sauiour Christ exhorteth,* 1.189 Come vnto all yee that are weary and laden, and I will ease you: and yet sheweth plainly, that to come vnto him is wholly from Father, when he thus saith, No man can come vnto mee,* 1.190 ex∣•••• the Father which hath sent mee draw him. In another place exhorteth, saying, Take heed and beware of couetousnesse:* 1.191 to doe thus is wholly from the Lord, as the Prophet shew∣by that his praier vnto the Lord,* 1.192 Incline mine heart vnto thy ••••••nies, and not to couetousnesse. Generally the Prophet ex∣••eth to flie from euill, and to doe the thing that is good:* 1.193 Iames telleth vs, that to doe good is wholly from the ••d, saying, Euery good and perfect gift is from aboue,* 1.194 and com∣••••h downe from the Father of lights, &c. The like is to be said ••eproofes.* 1.195 Christ reproued the eleuen of their vnbeleefe hardnesse of heart: and yet the Prophet sheweth that it is Lord that taketh away the stonie heart out of our body,* 1.196 giueth vs an heart of flesh: and the Apostle, that faith is gift of the Lord. The like is to be said of all precepts, pro∣••••e••, threatnings, reproofes, admonitions, exhortations, and like in holy Scripture. The Lord vseth them all as meanes

to worke his owne will in vs, and giueth vnto vs whatsoeuer he requireth of vs, He setteth downe lawes and statutes, 〈◊〉〈◊〉 as if it were in our owne power to keepe them, but that 〈◊〉〈◊〉 may know what to aske of him, and with the Prophet to 〈◊〉〈◊〉 O be gratious vnto thy seruant that I may liue and keepe thy 〈◊〉〈◊〉 He promiseth good things to those that will obey him, not 〈◊〉〈◊〉 if it lay in vs to obey him if our selues would, but that b•••• may worke such a will in vs by his promises. He admonish•••• and exhorteth vs, not as if we were able of our selues to w•••• or do the things, but that so we may looke into our own ••e••¦nesse, and turne vnto him, and he may heale vs. You see 〈◊〉〈◊〉 how vaine their whole reason drawne from admonitions, ex∣hortations, and the like in generall is; for that neither 〈◊〉〈◊〉 argue any power in vs of our selues to doe good, neither a•••• they needlesse and vaine, because they are the meanes wh•••• by the Lord worketh in vs both to will, and to doe that whi•••• we are commanded, and exhorted. Now to the reason de•••• in particular from this exhortation, in briefe I answer, that a••¦beit the Apostle exhort vs to worke out our owne saluation yet it doth not follow that it is at all in our power so to do. Fo•• as it followeth in our Apostle, it is God which worketh in 〈◊〉〈◊〉 both to will and to doe, euen of his good pleasure. The A∣postle therefore exhorteth vs to make an end of our owne sal¦uation, not for that we are able to doe so, but to teach ••••∣flie vnto him who worketh in vs both the will and the de••••, euen of his good pleasure.

Now let vs make this vse of that which hath beene spok•••• for the resoluing of this doubt. It is not in our owne pow•••• we see to flie the euill we are forbidden, to doe the good 〈◊〉〈◊〉 are commanded, or to embrace the vertuous and godly 〈◊〉〈◊〉 whereunto we are exhorted, but wholy from grace, on••ly from the Lord. So often then as wee heare, or read any p••••¦cepts or lawes in the booke of God, let vs therein ackno••∣ledge our duties, and seeing it is not in our power to keep them, let vs flie vnto our God, and pray to him; Lord g•••••• me grace to do that thou commandest, and then comma•••• mee what thou wilt. So often as we heare or read any pr••¦mises, or threatnings, let vs therein acknowledge our o••••

frowardnesse, and seeing it is not in vs to bend at promises threatnings, vnlesse he touch vs with his holy spirit, let vs 〈◊〉〈◊〉 vnto our God, and praie vnto him; Lord take from mee •• hard and stony heart, and giue me for it a soft and fleshie ••••rt, that thy promises and thy threatenings, may worke in 〈◊〉〈◊〉 obedience to thy will. So often likewise as wee heare or ••••de of admonitions, or exhortations, let vs therein acknow∣••••••ge our owne infermities, and seeing we cannot of our selues 〈◊〉〈◊〉 or do the thing whereunto wee are exhorted, let vs flie to our God, and pray vnto him; Lord frame my will accor∣••••••g to thy blessed will that I may doe what thy will is. And conclude this point, seeing we cannot run this rase where∣••o the Apostle exhorteth vs, but God must worke in vs both 〈◊〉〈◊〉 will and the deede, let vs flie vnto our God, and pray vn him, Lord sanctifie mee with thy holy spirit, that by thy ••ce guiding mee I may walke in those good workes which ••••u hast ordained mee to walke in vnto my liues end.

LECTƲRE XXXIV.

PHILIP. 2. ••ers. 12.13.

With feare and trembling. For it is God which worketh in you both the will and the deede, euen of his good pleasure.

WIth feare and trembling] From these words some there are that gather that vncomforta∣ble doctrine of the vncertaintie of our salua∣tion,* 1.197 affirming it to be pride and presumption to dare to be so bold as to be assured of our saluation, and cleane contrary to the teaching the Apostle in this place. So that the meaning of the A∣••••stle by their iudgements in this place is this, that we should worke our saluation that yet wee should alwaies doubt of ••••r saluation. But how farre this is wide of the Apostles mea∣ning,

may easily appeare by those manifold Scriptures whe•••• by the certainety or our saluation is affirmed, and consequ••••••∣ly this vncomfortable doctrine of the doubting of our sal••••∣tion is vtterly ouerthrowne. I am sure,* 1.198 saith Iob, that m•• ••••∣deemer liueth, and he shall stand the last vpon earth, and though af∣ter my shinne wormes destroy this body, yet shall I see God 〈◊◊〉〈◊◊〉 flesh, whom I my selfe shall see, and mine eies shall behold, and 〈◊〉〈◊〉 other for mee. Lord how this holy man so assureth himselfe of his saluation, that he beates vpon it as if hee could ••••¦satisfie himselfe with any words, but fills his mouth with•••• ioycing hereat amidst all his afflictions.* 1.199 I am sure, saith ••••, my Redeemer liueth, I shall see God in my flesh, I my selfe shall 〈◊〉〈◊〉 him, mine eies shall behold him, none other for mee but I my 〈◊〉〈◊〉 shall behold him. He doth as fully assure himselfe of his saluati∣on as if he were already in full possession thereof. Of the like assurance of his saluation our Apostle protesteth, saying, I 〈◊〉〈◊〉 perswaded that neither death, nor life, nor Angells &c. Whe•• the Apostle doth not onely speake of a probable perswasion, but of such a sure confidence; as whereby else where he saith, from henceforth there is laid vp for me a crowne of righteousnes &c.* 1.200 Neither groundeth he this perswasion vpon any speciall re••••¦lation, but vpon that ground which is common to him 〈◊〉〈◊〉 all the faithfull euen the loue of God in Christ Iesus. No•• as Iob, and Paul, not to instance in any others, assured them∣selues of their saluation, so we by the power of the same spir•••• and vpon the same ground of the loue of God in Christ Iesus may and ought to assure our selues of our saluation. True•• is that if our saluation and the certainty thereof stood any way in our selues, or depended vpon our workes, wee might indeed iustly doubt of our saluation, as knowing our selues by reason of our sinnes and iniquities to haue deserued death and damnation. But the ground, and the foundation of the cer∣tainty of our hope is the sure promises of God in Christ Ie∣sus, who hath promised in his word eternall life to all th•••• beleeue. We looke not vpon our selues, or our owne works, or our owne worthines (for then must we needs doubt) b•• we looke vpon him that hath promised: euen as Abraham did, whose faith we are to follow; of whom it is said, that her

neither did consider his owne body, which was now dead, ••eing almost an hundreth yeares old, neither the deadnesse of ••••raes wombe;* 1.201 neither did he doubt of the promise through 〈◊〉〈◊〉 beliefe (where note how doubting is tearmed vnbeliefe) ••••t was strengthened in the faith, and gaue glory to God, be ••••••g fully assured that he which had promised was also able to ••e it. He then being faithfull which hath promised saluati∣••n to them that belieue in his name, we are sure to be saued. ••ut what neede we to looke farther for this point then into 〈◊〉〈◊〉 every nature of faith? which the Apostles haue defined to ••e such a full assurance, that if ye take away assurance ye take way faith. For what else doth that meane that the Apostle ••••metimes calleth faith the ground of things which are hoped for,* 1.202 ••••d the euidence of things that are not seene, sometimes a stedfast ••••th; sometimes a full assurance,* 1.203 sometimes an assurance without ••uering; and sometimes the anchor of the soule both sure and ••••••dfast? Let vs draw neere. saith the Apostle, with a true heart assurance of faith, sprinkled in our hearts from an euill conscience,* 1.204 ••d washed in our bodies with pure water. Let vs keepe the profes∣•••• of our hope without wauering. for he is faithfull that promised. ••oth the Apostle exhort vs vnto an assurance of faith, vnto hope without wauering, resting vpon his promises that is ••••thfull and true? Surely if we ought thus to belieue, if wee ••••ght thus to hope, and that vpon this ground that hee is ••••thfull that hath promised; then may we and ought to assure ••••r selues of our saluation. Whether then wee looke vpon ••e examples of holy men in the Scriptures, or vpon the sure ••omises of God in Christ Iesus made in the Scripture, or vp∣•••• the nature of faith in the writings of the Apostle; still we ••ll finde that we ought not to doubt, but certainely to assure ••••r selues of our saluation through a sure and stedfast faith in ••hrist Iesus, who hath promised life and saluation to all them at beleeue in his name.

This then may serue for the confutation of that vncom¦••••rtable doctrine of the Papists, where they teach, that with∣••••t speciall reuelation no man ought, or can assure himselfe 〈◊〉〈◊〉 faith of his saluation. The erroneousnesse of which do∣••trine though it hath beene fully manifested by that which

already hath beene said for confirmation of the plaine oppo∣site doctrine which we teach; yet for a further clearing of the truth in this point, I beseech you in a few words to cons•••••• how weake proofes they bring for what they teach.

Why then I demand, may no man without speciall re••••∣lation assure himselfe by faith of his saluation? Because 〈◊〉〈◊〉 man can say my heart it cleane,* 1.205 I am pure from sinne. Men 〈◊〉〈◊〉 be cleane from sinne, saith Bellarmine, but no man, saith he, 〈◊〉〈◊〉 so,* 1.206 because they that are cleaue cannot certainly know that they o•• cleane, therefore no man without speciall reuelation may assure him∣selfe by faith of his saluation. But see the weaknes of this pro•••••• which 1. is grounded vpon a corrupt reading, as the te•••• the originall sheweth, whence the words are thus to be read, who can say, I haue made my heart cleane? and are spoken to 〈◊〉〈◊〉 presse the insolencie of such as thinke to be iustified by th•••• owne strength. And 2. leaneth vpon a point of mans p•••••• from sinne in this point, which plainely contradicteth the ho¦ly Ghost, both in that text, and throughout the whole Scrip∣ture which hath concluded all vnder sinne. And 3. con••••∣deth without promises,* 1.207 inasmuch as nothing thence can be concluded against assurance by faith of iustification, or sal••••¦tion. For though no man can say, that he hath made his be•••• cleane, that he is pure from sinne in himselfe, or by himselfe, yet inasmuch as the holy Ghost witnesseth, that by faith 〈◊〉〈◊〉¦purifieth our hearts,* 1.208 and that the bloud of Iesus Christ clenseth 〈◊〉〈◊〉 from all sinne, in him, and by him through faith in his blo•••• we may assure our selues of our iustification, and saluation.

* 1.209Yea but the Preacher saying, that a man, (speaking, saith Be∣larmine, of the iust, and wise,) knoweth not whether he be worthy of loue, or hatred, but all things are kept vncertaine for the time •• come, sheweth thereby that not the iust, or wise, and so not the faith∣full; can assure themselues of their iustification, or saluation. But see the weaknesse of this proofe also, which 1. as the forme•• is grounded vpon a corrupt translation, as the originall 〈◊〉〈◊〉 sheweth, where the reading is much different from the vulgar and so very obscure both there, and in the Greeke, that it i•• an vnfit place for the proofe of such a point. And 2. fail•••• in vnderstanding that of the iust and wise only, which is spo∣ken

of all, both iust, and wicked, as the next verse where the ••eacher expoundeth himselfe, sheweth. And 3. prooueth ••ely, that no man by outward things in this life knoweth ••hether he be loued, or hated of God. For so the words are be read, that no man knoweth loue, or hatred; i. whether hee loued, or hated of God, by all that that is before them. By the outward things which happen vnto them. Which ••peareth to be most true, in that neither the iust onely pros∣••••er, nor the wicked onely are afflicted, but the wicked many ••••nes flourish more than the iust, and the hand of God many ••nes lieth heauier vpon the iust then vpon the wicked; but ••aketh nothing against assurance of saluation by faith, which ••neth not vpon any outward things, but onely vpon the ••••omise of God in his word. Yea but Saint Paul, say they, ••••rst not assure himselfe that he was iustified, as appeareth by ••••at he saith, I know nothing by my selfe,* 1.210 yet am I not thereby iusti∣••••d: and therefore no man may assure himselfe of his saluati∣••••. But they might see,* 1.211 1. that the Apostle there speaketh ••t of any vncertainety of his iustification, whereof else where assureth himselfe; but by expresse negatiue plainely denieth at he was iustified by the cleanesse of his conscience that he ••oweth nothing by himselfe. 2. That he speaketh there of ••s ministerie, and seruice therein, and acknowledgeth that ••ough his conscience accuse him not of any crime therein, ••r he is not thereby iustified. Which maketh against iustifi∣••••tion by any thing in a mans selfe, though done in as great ••••rfection as mortall man can doe it, but not at all against iu∣••••fication, or assurance of saluation by faith. Yea but when ••e saith, worke your saluation with feare and trembling,* 1.212 he speak ••h against the vaine presumption of Heretikes, say the Rhe∣••••sts on that place, that makes men secure of their predesti∣••••tion and saluation, and willeth the Philippians to worke ••••eir saluation with feare and trembling,* 1.213 according to that ••her scripture, blessed is the man that alwaies is fearefull. Wher∣••nto the answere is, 1. that both the Apostle here, and Salo∣••on in that other Scripture, and the same Apostle againe when ••e saith, be not high minded, but feare, and Peter when he saith,* 1.214 ••sse the time of your dwelling here in feare: and the Spirit of

God generally when he speaketh to like purpose, speaketh o∣ther against vaine presumption in our strength, without doe acknowledgment of our owne frailty, and due depending vp∣on the Lord; or against carelesse securitie of our saluation, without due regard of Gods threats and iudgments, and without inward grace and feare of God, issuing into a godly life and conuersation, but not against faithfull boldnes and confidence, not against assurance of our saluation by faith grounded vpon the promises of God in Christ Iesus.

2. That there is a twofold feare, a seruile feare, and a fili•••• feare; a feare opposite vnto faith, and a feare attending vpon faith; a doubting and distrusting feare, and a carefull and lo∣uing feare; a feare of discouraging diffidence, and a feare o•• awefull reuerence; a feare from the law to be punished, and a feare from grace to offend and deserue punishment; a feare begotten by the spirit of bondage, and a feare begotten by the spirit of adoption; a feare whereof S. Iohn saith, there is 〈◊〉〈◊〉 feare in loue,* 1.215 but perfect loue casteth out feare, and a feare when of S. Paul saith, that godly sorrow causeth feare; and Salomon that blessed is the man that feareth alway. Now from that feare the Holy Ghost euery where dehorteth, saying, Feare not, for I am with thee,* 1.216 be not afraid, for I am thy God: and againe, feare not,* 1.217 for I haue redeemed thee &c. and againe, why are yee feare full, O yee of litle faith? But vnto this feare he euery where exhorteth,* 1.218 saying, Serue the Lord in feare, and reioyce vnto h•••• in trembling, or, with reuerence: and againe, feare him which after he hath killed hath power to cast into hell,* 1.219 yea, I say vnto you,* 1.220 him feare: and againe, Feare God, honor the King: and againe, Feare God, and giue glory to him; & generally where ••e exhorteth vnto feare, it is to this feare. So that when the Apo∣stle exhorteth to worke our saluation with feare and trembling, ••e exhorteth vnto this feare, euen to feare the iudgements and threatnings of God, which the faithfull alwaies doe, because faith beleeueth them; and to feare to trust in our selues, which euery faithfull man also doth, because faith it selfe impor∣teth trust in God, and as the Apostles reason also sheweth we should, because it is God which worketh in vs both the will, and the deede, euen of his good pleasure; and so to feare, as the Pro∣phet

doth, when he saith, serue the Lord in feare, and reioyce to 〈◊〉〈◊〉 with reuerence; the words are as in the Apostle, cum timore tremore: but neither here, nor any where doth the Holy ••host exhort vnto that seruile, and doubting, and distrusting ••••re, as to stand in feare of our saluation. Yea but seeing the ••••rd of God doth no where speake namely and particularly 〈◊〉〈◊〉 or of any of vs, therefore by faith which is to be grounded on the word of God, we cannot assure our selues of our ••••••uation. Whereunto first we answer, that though the word God speake no where immediatly by name, and personally any of vs, yet what it saith to beleeuers generally, it saith to ••••ery beleeuer; and what to sinners generally, it saith to euery ••ner, and euery man is to conceiue it as particularly spoken himselfe, and to beleeue the same word preached by the ••inister of the Gospell, as if Christ himselfe did perso¦••ly speake vnto him. So that when as the word saith, ••ecept yee repent, yee shall perish,* 1.221 hee that beleeueth this ••rd, beleeueth also touching himselfe that except he repent shall perish; so when the word saith, that whosoeuer belee∣••••h in Christ shall not perish, but haue euerlasting life,* 1.222 as hence ••••ul said to the Iaylor, Beleeue thou in the Lord Iesus,* 1.223 and thou ••t be saued; so euery Minister of the Gospell may say to ••omas such a one, Iohn such a one, and Iames such a one &c, ••eeue thou in the Lord Iesus and thou shalt be saued, and ••ery beleeuer which beleeueth this word, may by faith ••ounded on the word particularly assure himselfe of his sal∣••ion, because he beleeueth, inasmuch as otherwise the word ••e not true, whosoeuer beleeueth shall be saued. Secondly, we ••e them whence their Priests, seeing the word doth no ••ere speake namely and particularly to any of them, haue ••horitie to remit the sinnes of their poenitentiaries? They ••••l tell vs, though vntruly as they practise it, that they haue of them particularly authoritie from Christ his word, where saith, whosoeuer sinnes yee remit they are remitted vnto them,* 1.224 ••d their poenitentiaries must beleeue it. Thus they will take ••••ue to themselues, though they will not giue vs leaue, from ••enerall to inferre a particular. But if their seduced ones ••st beleeue, that though their Priests be not there named,

yet thence they haue all of them particularly authoritie to f•••• giue sins, much more may euery man that beleeueth, though he be not named where Christ saith, whosoeuer beleeueth s•••• be saued, yet thence assure himselfe particularly by faith of 〈◊〉〈◊〉 saluation. Yet but seeing it is no article of the Creede, to be∣leeue a mans owne saluation, therefore no man is bound 〈◊〉〈◊〉 beleeue it. Whereunto we answer, that in professing the art••¦cles of our Creede, we professe the assured beleefe of our o•••••• saluation: for each man in his particular to professe and say, I belieue in God the Father, I belieue in Iesus Christ his Sonne, &c. is all one as to professe and say, I beleeue in God, that he is 〈◊〉〈◊〉 God, and my Father, and my strong saluation; I beleeue 〈◊〉〈◊〉 Iesus Christ, that he was borne vnto me, and died for my 〈◊〉〈◊〉 and rose againe for my iustification; I beleeue in the H•••• Ghost, that being sanctified by his worke, I shall be glori•••• with my Sauiour; and I beleeue the holy Catholike Church that I am a member of it, and that vnto me belongeth the forgiuenesse of my sinnes, the resurrection of my bodie, a•••• life euerlasting, without which particular application to 〈◊〉〈◊〉 selues, the Deuill may beleeue the articles of the Cree•••••• And albeit we doe not alwaies so infallibly beleeue our o•••• saluation as we doe assent vnto the articles of the Creede, 〈◊〉〈◊〉 as our faith is in degree lesse, or greater, so our apprehension of saluation is weaker, or stronger; yet in our weake appre¦hension of our saluation we truely beleeue it, and ought•• waies strongly and stedfastly to beleeue it, and to pray wi•••• the Apostles, that from weaknesse of faith, and slender assu∣rance,* 1.225 we may grow vnto strength of faith, and full assurance as the Apostles did. Yea but the greatest certaintie we •••••• haue of our saluation is onely the certainety of hope, not an•• certainety of faith; we may hope well of saluation doing o•••• duties, but we may not without great presumption assure ••••••∣selues by faith of it. Wherevnto we answer, 1. that howso∣euer hope as vulgarly men talke of hope, and as the Pap•••• speake of it, be alwaies ioyned with feare, and doubt, and 〈◊〉〈◊〉 vncertaine; yet the certainty of that Christian hope where•••• the scripture speaketh, and which nothing else but a const•••• and patient expectation of that which we beleeue shall be, 〈◊〉〈◊〉

a vndoubted and sure, as the certainety of faith, whereon it grounded, and whereof it is the proper effect;* 1.226 inasmuch as ••e scripture saith of it, that hope maketh not ashamed, which as Iustin noteth it should doe,* 1.227 if he that hopeth failed of his ••pe: and againe, that hope makes vs to reioyce, which it should ••t if it made vs not certaine and sure of that we hope for: ••••d againe, he calleth hope an ancre of the soule,* 1.228 both sure and ••••dfast; and giueth vnto it, confidence,* 1.229 and reioycing, and assu∣••••nce. 2. That doing our dutie can yeeld vs neither faith, ••r hope truely so called, because wee come so short of ••ing our dutie, that as Hierom saith, if we consider our owne ••erits, we must needs despaire; and so our hope is grounded, ••t vpon doing our dutie, but vpon faith, and it vpon the ••••omise of God in his word, whence both faith and hope are ••rtaine of that they beleeue, and hope for. 3. That it were ••eat and wicked presumption to hope for saluation by vertue our owne doings, but no other presumption then godly to sure our selues of our saluation by faith, inasmuch as this is ••e presumption of true faith, which presumeth not vpon our ••••ne workes, but vpon the grace of Christ, and vpon the ••••••omise of God made in his word. Let vs now looke a litle ••erer into the words; and the meaning of the words in this ••••ace of our Apostle is euident.

With feare and trembling] We are therefore to remember ••hat I haue already told you, that there is a double feare men∣••••oned in holy scriptures: the one a seruile and slauish feare, ••••ch as is in the children of disobedience, who feare not to ••••end and displease the most high God, but so feare the hor∣••r of that punishment which is due vnto their sinnes, that ••••ey carry with them euen an hell within their owne bosome. ••••ch a feare in the end breedeth despaire, and is alwaies so re∣••••gnant vnto loue, that in loue there is no such feare, but per∣••••ct loue casteth out such feare. There is another feare,* 1.230 which is godly, & a sonne-like feare, such as was in Iob, of whom it is ••id, that he was one that feared God, and eschewed euill;* 1.231 and such was in Cornelius, of whom it is said, that he feared God with •• his houshold, and that he gaue much almes to the people,* 1.232 & that ••aied continually. This is such a feare as wherewith the good

childe standeth in awe of his father, and feareth to displease him. For as the good and dutifull childe feareth his father albeit he doubteth not of his fathers loue towards him, nay as he doth the more feare to displease his father, the more cer∣tainely that he is perswaded of his fathers loue towards him: so the childe of God in whom this godly feare doth dwell, the more certainely he is perswaded of the loue of God towards him in Christ Iesus, the more he feareth him with this feare, the more he feareth to displease him; and therefore doth the more eschew that which is euill, and follow after that which is good and acceptable in his sight. And this is so farre vnlike vnto that seruile and slauish feare, that this feare is neuer seue∣red from loue, but the more we loue the more we feare to dis∣please him whom we loue, and the more we feare to displease him whom we loue, the more we loue him. Now it is not to be doubted but that the Apostle in this place speaketh of this godly feare, the other being such a feare as the Holy Ghost throughout the whole scriptures would haue vtterly abando∣ned in all the children of God. Yea but it is added with feare and trembling, which sheweth that the Apostle doth not speake of such a feare as hath with it ioyned assurance of loue, but of such a feare as is full of doubt; for trembling must needs argue doubtfulnes. See then I beseech you that place of the Prophet where they are both ioyned as here in the Apostle, Serue the Lord with feare,* 1.233 saith the Prophet, and reioyce in trem∣bling. Where by trembling cannot be meant any doubt or distrust: (for what reioycing can be in such trembling as ari∣seth of doubt or distrust?) but by trembling is meant a reue∣rence of his maiestie, in whose loue we are so to reioyce, as that withall we feare to displease him. And as there the Pro∣phet, so here our Apostle would haue vs to serue the Lord with feare, to exclude all carnall securitie, whereby we grow carelesse and negligent to doe that which is good; and with trembling, to exclude arrogant presumption, whereby we grow pharisaically proud of that good which we doe. The Apostle then when, he exhorteth vs to make an end of our owne saluation with feare and trembling, his meaning is this, that we should finish our course in doing such good workes

as God hath ordeined vs to walke in. But how? with feare and trembling, .i. with all humblenes and reuerence towards God, not doubting of his loue towards vs, but because we know he loueth vs, fearing to displease him, either by carnall securitie of doing any good at all, or by vaine presumption of our owne worthinesse for that good which we doe.

The lesson then which hence we are taught is, what ought to be the continuall conuersation of a Christian, and how we ought to walke in the whole course of our life. We ought to passe the time, euen the whole time of our dwelling here,* 1.234 as the Apostle speakes, in feare, euen in the reuerent feare of his most holy name, in whose fauour is life, and ioy for euermore. Be∣cause we know he loueth vs in his well beloued Sonne, we ought to be most loth any way to displease him, and as duti∣full children we ought to auoide and eschew euery thing that may offend his godly will. If I be a master,* 1.235 saith the Lord by his Prophet, where is my feare? Whence it is plaine that all that are his seruants ought to feare to despise his name, as the Priests there did, and to displease the most high. Now two motiues there are which may perswade vs vnto this reuerent and carefull walking in the whole course of our life, and feare to displease him. The one is this, his eyes alwaies behold vs, whatsoeuer wee doe is naked before him, hee knoweth the very thoughts of our hearts before wee doe conceiue them, and there is nothing hid from him. This surely should make vs watch euen ouer our thoughts, it should make vs carefull in all our waies that we doe not any thing whereby we may grieue his holy spirit. And if we kept this alwaies in re∣membrance, that whatsoeuer we doe God sees vs, it would stay oftentimes euen the best of vs from many things which we doe. For therefore it is that we fall into many noysome lusts, that we defile our selues with much filthinesse of the world, that by many sinnes we displease our God, because we thinke not of his presence and forget that he sees vs. Which of vs is there that in our Princes presence would not, feare to displease him? How much more ought we to feare to displease our God, in whose presence we are alwaies, and who behol∣deth whatsoeuer we doe? Euen the regard of his maiestie,

before whom we stand, should cause vs to walke before him with feare and trembling. The other motiue to perswade vs vnto a reuerent and carefull walking, as fearing to displease our God, is this, the quicke and eagle-sighted eyes of the wicked are euer prying and looking into all our waies, that they may haue some aduantage against vs, whereby they may take occasion to dishonor our God, and to speake ill both of vs, and of the Gospell which we professe. This also should make vs watchfull ouer all our waies, that thereby we do not offend and displease our God. Haue your conuersation honest, saith the Apostle,* 1.236 among the Gentiles, that they which speake euill of you, as of euill doers, may by your good workes which they shall see glorifie God in the day of the visitation. The Apostle saw that the Gentiles, among whom they liued, were ready to picke a quarrell at euery litle thing wherein they offended, thereby to dishonor God, and to discredit the Gospell. And therefore he exhorted them to looke vnto their conuersation, that therby God might be glorified amongst the Gentiles. And surely the Gentiles then were not more prying into the waies of Christians, then the wicked and vngodly of the earth now are into the waies of Gods children. For if they tread awry, if they through the malice of Sathan, or the infirmitie of the flesh, or the deceitfulnes of sin slip out of the right way, wherin they should walke, by and by the wicked haue it, and with open mouth they cry, these be our pure and holy men, these be our great professors of the Gospell, these be the men that would be counted the onely religious men. How carefull then ought we to be of our conuersation, euen in regard of the watchfull eye of the wicked, that we doe or say nothing, whereby they may take aduantage against vs, or occasion to dishonor God, or to speake ill of the Gospell? Whether there∣fore we regard the maiestie of our God, whose eyes alwaies behold vs; or the quicke eyes of the wicked which narrowly espy into our waies, we see that we ought to passe the time of our dwelling here in feare, and to make an end of our saluation with feare and trembling.

Ought we then thus to walke before the Lord with feare and trembling? Here then are two extremities, which are as

two cancres of the soule, to be looked vnto; the one, carnall securitie, thother vaine presumption. For such is Satans sub∣tiltie, that first he laboureth to make vs carelesse of doing that is good; and then if he cannot so deceiue vs, he taketh ano∣ther course, and laboureth to make vs proud of that good which we doe. But we ought to walke before the Lord with feare and trembling, therefore first we ought not to be care∣lesse of doing that is good, but still we ought to feare lest our Lord and Master come in an houre when we shall be found doing no good. It was the fault of those dispersed Iewes vnto whom Iames wrote, that they boasted too much of their reli∣gion, and were too brag of their faith, but were altogether carelesse of doing those good workes wherein God had or∣deined them to walke. And I wish it were not a fault in our daies, that men did now but too much content themselues with the names onely of faith, and religion, and were too carelesse of doing that which is good. But beloued, let vs know that if we beleeue in God we must walke before him in holinesse of life with feare and trembling. We must not be carelesse to doe good, but we must be carefull to shew forth good works, as the Apostle telleth vs. This feare wherein we must walke must expell all carelesnesse in walking.* 1.237 And as this feare wherein we must walke must expell all carelesnes in our walking, so must it likewise expell all vaine presumption and pride in our walking. It was the Pharisie you know that stept forth and said,* 1.238 O God I thanke thee that I am not as other men, extortioners, vniust, adulterers, or euen as this Publican: I fast twise in the weeke, I giue tithe of all that euer I possesse.* 1.239 And others there are as pharisaicall as this proud Pharisie was, who presume so much of the worth of their works, that they dare by the merits of them chalenge heauen vnto themselues. But if the person of the poore Publican better beseemeth vs, of whom it is said,* 1.240 that he did not so much as lift vp his eyes vnto hea∣uen, but smote his breast, saying, O God be mercifull to me a sinner. We must not be puft vp with the vaine opinion of the worth of our works how good soeuer they seeme to be, but we must runne on the race that is set before vs with feare and trem∣bling. As holinesse, so humblenesse and reuerence becom∣meth

the house of God, which wee are, if wee beleeue aright in the Sonne of God,* 1.241 and so liue as he hath commanded. A wise man feareth, and departeth from euill; but a foole rageth, and is carelesse, saith Salomon. Whereby he teacheth vs, that a re∣uerent feare of Gods Maiestie is a notable meanes to make a good man to auoid sinne. Passe the time therefore, I beseech you, of your dwelling here, in feare, and walke in those good workes which God hath ordained you to walke in, with feare and trembling, with feare (I say) and trembling, both in regard of the maiestie of God, whose eyes alwayes behold vs, lest you displease him; and in regard of the wicked, whose eyes are prying into whatsoeuer wee doe, that they may haue no aduantage against you. Grieue not the holy spirit, either by carnall securitie and carelesnesse to doe that good which yee should, or by vaine and proud presumption of the worth of that good which yee doe, but walke before the Lord as be∣commeth the Saints of God, with feare and trembling, fearing not to doe good, and trembling at the good which yee doe, lest either not doing that good which yee ought, or presuming of that good which yee doe, yee displease him who loueth you, and in whose loue is life and ioy for euermore. And let this be spoken touching the manner how wee ought to walke and to finish our course. Now followeth the reason why wee ought thus to walke.

For it is God which worketh, &c.] This is the reason why wee ought not simply to make an end of our owne saluation, but to make an end of our owne saluation with feare and trembling: with feare and trembling, why? For it is God which worketh, &c. Neither the will nor the deed in any thing well done is from our selues, that we should be puffed vp with any pride thereof, but from the Lord; and therefore when hee guides vs, wee should not be secure to follow. It is God (saith the Apostle) that worketh in you both the will: the will, how? not by helping the weaknesse of our will, as if being a little holpen by grace, it were in vs to will that is good; but by san∣ctifying our corrupt will, that whereas before it was wholly and only inclined vnto euill, now it loueth, and liketh, and followeth after that which is good: and the deed, how? by gi∣uing

grace to doe that good, to the desire whereof hee hath sanctified our will. It is then as if the Apostle should thus haue said: Walke in well-doing before the Lord, but with feare and trembling; why? for it is not in you either to will or to doe that is good, but it is God that first sanctifieth your wils, to desire the things that belong vnto your peace, to hun∣ger and thirst after righteousnesse, to acknowledge and la∣ment your sinnes, and the like, and afterwards giueth grace to beleeue and to liue according to God in Christ Iesus. Whence are many lessons for vs.

Here then first that doctrine of free will is vtterly ouer∣throwne. If wee will or doe any thing that is good, it is God that worketh in vs both the will and the deed. Whosoeuer there∣fore shall tell you, that wee haue power in our selues to will and to doe that which is good, and that wee need only to bee holpen, but not wholly assisted by grace, beleeue him not. For I aske what it is that is left vnto vs, when both the will to doe good, and the deed it selfe, are giuen vs of God? If it be God that worketh in vs both the will and desire to doe good, and likewise the grace of doing that which is good, then what is it that wee can challenge vnto our selues? If it had beene said, that God is the Alpha and Omega, the beginning and the end of euery good thing that wee doe, then happily some star∣ting-hole might haue beene found. But when it is said, that it is God that worketh in vs both to will and to do that which is good, out of doubt all power is taken from vs of doing any thing that is good. True it is, that Adam before his fall had free will to chuse the good, and to refuse the euill: but by his fall he lost that which in his creation he had, euen all free will vnto all the things of the spirit; so that till such time as hee bee regenerate by the spirit of God, he cannot at all by his owne power vnderstand, thinke, will, or doe any thing that is good, but is wholly and only carried to that which is euill, and can doe nothing else but sinne, lying bound in the chaines of sinne, not as a man fettered, which hath a desire to be loose, but of himselfe naturally willing and desirous so to lie. The naturall man (saith the Apostle) perceiueth not the things of the spirit of God, for they are foolishnesse vnto him:* 1.242 neither can he know

them, because they are spiritually discerned. Where the Apostle vnderstanding by the naturall man, the vnregenerate man, whose knowledge and vnderstanding the Lord ha••h not yet cleared and lightened by his holy spirit, plainly sheweth, that the vnregenerate man hath none vnderstanding at all in the wayes of God, and the things that belong vnto his peace, nei∣ther can haue till the Lord sanctifie him by his holy spirit, changing his corrupt will, and working in him both the will and the deed. Many Scriptures might be brought for the en∣larging and further proofe of this point: but by that which hath beene spoken yee see what the truth is in the point, namely that it is not in our owne power at all to will or doe that which is good, but that it is God which worketh in vs both the will and the deed, so that the thing which wee doe is no further good, than it is wholly guided and directed by the spirit of God. Take heed therefore and beware of such as tell you otherwise than as yee haue now heard and learned, that yee be not deceiued by them.

Secondly, hence wee are taught whence all our sufficiencie and all our strength to walke in the wayes of God is, euen ••rom God, who is the alone author of all goodnesse, and the giuer of all blessings. What hast thou (saith the Apostle) that thou hast not receiued? To prepare our hearts vnto that which is good,* 1.243 this is from the Lord, for he prepareth the heart. To thinke a good thought, this is from the Lord, for wee are not sufficient of our selues to thinke any thing as of our selues, but all our sufficiencie is of God. To will and desire that which is good, and to doe that which is good, is likewise from the Lord, for it is God that worketh in vs both the will and the deed. So true is that of our Sauiour,* 1.244 Without mee yee can doe nothing. Where the meaning is not only that wee are so weake that we are not able of our selues to doe any thing that is good, vnlesse we be assisted by grace; but that wee are no more able than the branch that is pluckt from the tree is able to bring forth fruit. The summe of this point is, that the fruits of the spirit in vs are altogether from the spirit, euen as the fruits of the flesh are altogether from the flesh. Doest thou then at any time feele any good motions of the spirit within thee, any desire to

flie that which is euill, and to doe the thing that is good? Is thine heart enlarged to runne the way of Gods commande∣ments, and to glorifie thy Father which is in heauen? Are the bowels of thy compassion opened towards thy poore bre∣thren, to releeue the necessities of Gods Saints? It is God that worketh in thee all these, and whatsoeuer is like vnto these; and they are so many testimonies vnto thee of Gods holy spi∣rit dwelling within thee. Acknowledge therefore Gods mercy towards thee, who when thou wast in thy bloud, said vnto thee,* 1.245 thou shalt liue; that is, who when thou wast dead in sinnes and trespasses, and hadst no will to be raised from the dead sleepe of sinne whereinto thou wast fallen, hath quickned thee by his spirit, and of vnwilling made thee willing to doe those things that are good and acceptable in Gods sight. Glorie not in any good thing that thou hast, as though thou hadst not receiued it. For when thou wast as vnable to will or to doe any thing that is good, as the dead man is vnable to exercise any function of life, then did hee circumcise the foreskinne of thine heart, and did not onely worke in thee a power to will and to doe the thing that is good, but gaue thee also grace both to will and to doe the thing that is good. Glorie therefore in thy God, let thy soule reioyce in him, and let his praises be euer in thy mouth. He it is that filleth thy heart with good desires, and hee it is that directeth thy steps in the way wherein thou shouldest walke, and which leadeth vnto life. And why doth he shew such mercy on vs? Euen of his good pleasure.

Euen of his good pleasure.] Wee haue heard that it is God that worketh in vs both to will and to doe that which is good. And why doth he so? That God may be all in all, and all the glory of out saluation may be wholly his. The Apostle telleth vs, that this he doth euen of good pleasure: it so pleaseth him, and howsoeuer the cause or this his pleasure be hidden from vs, yet it is good, and iust, hee doth it euen of his good plea∣sure. Here then wee haue the first and furthest cause euen of the whole mysterie of our saluation. Hee hath predestinated and chosen vs vnto eternall life through Iesus Christ,* 1.246 before the foundation of the world. And why? The Apostle telleth vs he did it according to the good pleasure of his will.* 1.247 He hath opened

vnto vs the mysterie of his will. And why? This also he did ac∣cording to his good pleasure. He hath made vs accepted in his belo∣ued,* 1.248 by whom wee haue redemption through his bloud. And why? This also is according to his rich grace. He hath wrought in vs both to will and to doe the things that belong vnto our peace. And why? Euen of his good pleasure. Wilt thou then know why God hath chosen thee, and refused him; why hee hath made thee a vessell of honour, and him a vessell of dishonour; why he hath taken away the hardnesse of thy heart, and suffe¦reth him still to walke in the hardnesse of his owne heart; why he hath sanctified thy will, and left him in the frowardnesse of his owne will? Hee hath not done these things for any good thing which hee saw in thee, or for any goodnesse which hee foresaw would be in thee, not for thy birth, wealth, sex, or condition, but euen of his good pleasure: for looke into the whole booke of God, still thou shalt finde that the last and great cause of all our good is his grace, his mercy, his loue, his purpose, his will, the purpose of his will, his good plea∣sure, the good pleasure of his will. And when thou commest hither, here thou must stay thy selfe, and crie with the Apostle, O the depth of the riches both of the wisdome and knowledge of God, &c.* 1.249 If it be the potters pleasure to make of the same lumpe of clay one vessell to honour, and another to dishonour, who shall question further with him, when this answer is once gi∣uen. It was his pleasure, euen the good pleasure of his will?

Is there then nothing in vs to moue him, but is it euen of his good pleasure that he saueth vs, and that he doth so great things for vs? O what great thankfulnesse, what dutifulnesse, what obedience ought this to stirre vs vp vnto? The greater that the gift is, and the freer that it is, the more it ought to stirre vs vp vnto these duties. Now what greater gift than our saluation, and all the meanes thereunto? And how could this gift be more free, than to haue it giuen vs euen of his good pleasure, without respect of any thing that was or might be in vs? Let vs then with all thankfulnesse yeeld all obedience vn∣to this so mercifull a God, who hath done so great things for vs, euen because his good pleasure was such. Hee hath giuen vs all: let him haue the glory of all. Neither can we attribute

too much vnto him, neither can wee detract too much from our selues. Whatsoeuer good thought, whatsoeuer good de∣sire, whatsoeuer good deed is in vs, he of his good pleasure hath wrought it in vs, and he is to be glorified in it, and for it. Other fountaine of our good there is none, and therefore all the praise, and honour, and glory thereof, is due vnto him alone.

LECTƲRE XXXV.

PHILIP. 2. Verse 14.15.

Doe all things without murmuring and reasonings, that yee may be blamelesse, and pure, and the sonnes of God, without rebuke, &c.

HItherto then wee haue spoken of that humble obedience, which wee following the exam∣ple of Christ his humilitie and obedience, ought to yeeld vnto our God in all holinesse of conuersation. Now followeth another branch of the Apostle his exhortation, vpon the same ground of Christ his humilitie and obedience, and this is vnto an humble and modest conuersation towards our neighbour, towards our brethren, in these words, Doe all things without murmuring, &c. For as the example of Christ his hu∣militie and obedience should stirre vs vp vnto all humble obe∣dience vnto our God, to walke before him feare and with trembling; so ought it likewise to perswade vs vnto all hum∣ble and modest conuersation toward our brethren, laying aside all secret murmuring, and all contentious reasonings, and with meeknesse euery one yeelding one vnto another, and euery one forbearing one another.

Doe all things without murmuring, &c.] These words you see are a dehortation and disswasion from things to be eschewed, and by consequent they are an exhortation vnto things to bee

embraced. Two things there are, you see, which the Apostle disswadeth, the one murmuring, the other reasonings. By murmuring the Apostle (I take it) in this place doth not so much meane murmuring against God, as secret grudgings in our selues against our brethren, and priuie whisperings, such as closely runne from hand to hand, to defame or to disgrace those whom wee like not. By reasonings are meant such open discords and contentions as those secret grudgings and pri∣uie whisperings doe for the most part breake out into. Both these faults the Apostle would haue auoided and eschewed amongst men one towards another, that neither there should be secret grudgings and priuie whisperings one against ano∣ther, neither there should be open quarrelling or contending one with another. Now it is further to be vnderstood, that in this dehortation from these faults the Apostle implieth an exhortation to those good vertues whereby these bad faults may be redressed, namely vnto a modest conuersation with our brethren, and a peaceable agreement with all men. When the Apostle therefore saith, Doe all things without murmuring, it is as if he had thus said: Let there be no secret grudgings amongst you one against another, nor any priuie whisperings running closely from hand to hand, to defame or to disgrace one another; but let euery one amongst you approue him∣selfe vnto another, in all modestie of conuersation, modestly yeelding vnto his superiour, and equall, and willingly making himselfe equall vnto them of the lowest degree. Againe, when he saith, Doe all things without reasonings, it is as if hee had thus said: Let there bee no open discords or contentions amongst you, either through bearing out your selues one aboue ano∣ther, or vpon any occasion what else soeuer; but follow peace and loue with all men, and doe all things with patience and mildnesse. This I take to bee the meaning of these words. Now before wee proceed vnto the opening of the rest that fol∣low, let vs see what vse wee may make of this exhortation.

Doe all things without murmuring.] The first thing which the Apostle here disswadeth is murmuring. Now wee reade of two sorts of murmurers in the holy Scriptures: the one of such as murmur against the most high God, Lord of heauen

and earth. So wee reade that the Israelites often murmured,* 1.250 sometimes for want of water, sometimes for want of bread, sometimes for want of the cucumbers, and the pepons, and the leekes, and the onions, and the garleeke, and the flesh∣pots of Egypt, and for want of such things as caused their often murmurings, it is said that they returned in their hearts into Egypt. And such murmurers against God at this day are they who in this our time of want of bread, either breake out into such impatient speeches as these; What meanes the Lord to kill vs with famine? what greater sinners are wee than such and such that haue the world at will, and all things at their de∣sire? Would God hee would either mend these things, or make an end of vs: who can endure such a••••ard time? better to die any way, than to die of famine, &c. they (I say) that ei∣ther breake out into such impatient speeches, or through male-contentednesse seeke to raise vp seditions, and vprores, and rebellions in the common-wealth, so to procure a reme∣die by a worse mischiefe, are found to be murmurers against God, grudging at that which he doth, and seeking a way with∣out him to redresse it. But what was the end of those murmu∣rers amongst the children of Israel? Some of them were con¦sumed by fire from heauen, others were smitten with an ex∣ceeding great plague, others died being bitten and stung with fierie serpents; and of all of them this was true, that none of them came into the promised land. A fearfull end vpon mur∣murers against God: some die one way, and others are slaine another way, euery one hath a fearfull end, and neuer a one comes into the promised land, neuer a one enters into that heauenly rest, where only is rest and ioy for euermore. As therefore the Apostle exhorted the Corinthians, saying,* 1.251 Mur∣mur not as some of the children of Israel murmured, and were de∣stroied of the destroier; so I say vnto you, Take heede that none of you be found murmurers against God either for this his iudgement, whereby hee now doth most iustly visit our sinnes and our iniquities vpon vs, or for any thing else, lest his wrath bee kindled against you, and there bee none to de∣liuer you. For all these things whereof wee haue spoke, came vnto the children of Israel for ensamples, and were

written to admonish vs vpon whom the ends of the world are come.

Another sort of murmurers there are, which murmure a∣gainst their brethren, grudging either at their wealth, or at the loue and fauour, or at the credit and preferment wherein they go before them, and closely seeking their discredit, whis∣pering amongst their neighbours whatsoeuer euill they can deuise against them. So the Euangelists euery where testifie that the Scribes and Pharises murmured against Iesus, and a∣gainst his Disciples, because they saw that the people fell eue∣ry where vnto them, and followed them. So we read that the Grecians murmured against the Disciples of Christ,* 1.252 preten∣ding that their widowes were neglected in the daily ministring. And this principally is that murmuring which our Apostle in this place would haue abandoned, that wee should not ma∣ligne one another, that we should not haue any grudgings or heartburnings within our selues one against another, that we should not secretly and closly seeke the discredit or disgrace one of another. A fault whether more bad, or more common it is hard to say, and that euen amongst neighbours, amongst brethren. For what more ordinary then one neighbour for some cause or other to murmure against another? If hee be our superiour in wealth, or in honour, or in credit, wee mur∣mure against him as too great to dwell so neere vs, and be hee neuer so kinde vnto vs yet still we doe imagine that hee beares himselfe too much vpon his wealth, or vpon his birth, or vpon his place &c. and ouerlookes vs. If hee be our equall, wee grudge that hee should come forward as well as our selues, that he should be as much honoured, that hee should be as much loued, that he should be as well customed as our selues. If he be our inferiour, wee disdaine him, and that liuelihood which he hath wee wish vnto our selues, and would be content that hee should shift as he could. Thus a∣mongst all sorts there is murmuring, and grudging, and re∣pining; so that whereas all things should bee done without murmuring, nothing is done without murmuring. Yea, and which is the vile malice of this disease, if happily sometimes there be some iust cause, we speake not of it, we do not friend∣ly

and neighbourly expostulate things one with another, but we make faire weather outwardly, when as yet both we foster within our selues ill conceits and opinions one of another, and likewise whisper one with another such things as tend to the disgrace one of another. Now see the roote whence this murmuring springs: surely it springs euen from an euill and a cankered minde within our selues which makes vs that wee cannot brooke any of any sort, but whatsoeuer their place be, superiour, equall, or inferiour to vs we mutter and we are im∣patient towards them, and whatsoeuer almost is done on said we take occasion to be offended thereat. And such as is the roote whence it springs, such is the fruit which it brings forth, both bad, and exceeding bad. For howsoeuer we do smother and suppresse it for a time, and carry it so closly that he whom we grudge at suspect nothing by vs; yet will it most common∣ly in the end burst out like a flame, into brawles, and heates, and open contentions, and discords, and the more closely the fire hath beene couered, the more vehemently it will breake out. It behoueth vs therefore carefully to looke vnto it that we be not tainted with this fault, and if there be any such root of bitternesse in any of vs to weede it out. Let euery man looke into his owne heart, and examine himselfe how this may concerne him: and this with the Apostle I exhort that ye doe all things without murmuring. Be not ready to take of∣fence at euery small fault one with another, foster not within your selues any ill opinions, or conceits one of an other; whisper not any thing amongst your selues which may tend to the discredit, or disgrace one of another; grudge not to per∣forme any duty euery man in his place one vnto an other. But contrariwise let euery man approue himselfe in all modestie of conuersation one vnto another; let euery man thinke well one of another; let euery man yeeld one vnto another; let e∣uery man beare one with another; and let all things be done with cheerefulnesse and modestie. For this yee must know, that he that disswadeth murmuring amongst neighbours and brethren, doth withall desire that all cheerefulnes and louing kindnesse be maintained amongst them. Haue your conuer∣sation then one with an other with all cheerefulnesse and bro∣therly

kindnesse, and doe all things that any way concerne your duties one vnto an other without murmuring, and like∣wise without reasoning: for so it followeth in the next place.

And reasonings] This is the second thing which the Apo∣stle disswadeth, that wee should fall to reasonings about any thing that we doe. 1. That we should fall vnto open brawling or quarrelling, or contentions one with another. Wee read that when there was fallen a debate between the heardmen of Abrahams cattell, and the heardmen of Lots cattell, Abraham said vnto Lot,* 1.253 Let there be no strife, no brawling or falling out be∣tweene mee and thee, neither betweene mine heardmen, and thine heardmen: for we be brethren. See how carefull Abraham was to stay all contention and brawels. He was Lots elder, and Vn∣cle, and so his better in that respect, but he standeth not vpon that; neither doth he hearten his seruants, and set them on, as the manner of some is, but he goes vnto Lot, and talkes with him of the matter, and that not hotly, but kindly and friend∣ly, with great meeknesse of loue, and requests him that there may be no brawling or contention betweene their seruants, or betwixt themselues; and to that purpose he both vseth rea∣sons to perswade thereunto, and yeeldeth of his right rather then there should be any such betwixt them. Whereby you see this holy Patriarches iudgement of them: rather then he would haue any brawles and contentions with his brother, he would resigne that right vnto him which hee might rightly haue chalenged vnto himselfe. Now what account the Apo∣stle makes of brawling and contention, and discords of men one with another, ye may cleerely see by those notable fruits of the flesh wherewith he sorteth this fault whereof wee now speake,* 1.254 as namely, with adulterie, fornication, idolatrie, witch∣craft, heresie, murther, drunkenesse, gluttony, and such like. Ye see then what vice it is from whence the Apostle here disswa∣deth vs, when he disswadeth vs from reasonings, and brawles, and contentions one with an other; euen from that which A∣braham by his example hath taught vs to redeeme with the losse of our owne right, and from that which the Apostle sorteth amongst the most vgly monsters which reigne a∣mongst men. And these brawlings, and contentions, and dis∣cords

are the fruits which follow those murmurings, and pri∣uie grudgings whereof we spake before. For as wood and fewell is vnto the fire, so are those close murmurings vnto these open brawles and contentions, euen the very ground and matter whereout they do spring: and as the fire long co∣uered and smothered is not alwaies kept vnder but at length bursteth out into a flame; so those concealed hatreds howso∣euer for a time they lie boyling within the breast of him that fostereth them, yet do they at length shew themselues in their colours, euen breaking out into open strifes and contentions. It standeth vs vpon to strangle both the mother, and the daughter, to auoide both the one, and the other, least yeelding possession in our hearts vnto the one wee our selues be ouer∣taken and strangled with the other. And to this end as the A∣postle before exhorted vs to doe all things without murmu∣ring, so now to do all things without reasonings and conten∣tions one wi••h another. The Apostle thus writeth to the Co∣rinthians, I feare lest when I come among you I shall not finde you such as I would, and least there be among you strife, enuying, wrath,* 1.255 contentions, backbitings, whisperings, swellings, and discord. I doe not, neither can I charge you with any of these things. Only with the Apostle I exhort you that there be no debate, or quarrelling, or iarring, or contention, or strife amongst you. Let not euery foolish and flying word, euery toying and tri∣fling matter breede brawles, or kindle the coles of dissensi∣on amongst you. It is the counsell of wise Salomon,* 1.256 Goe not forth hastily to strife, least thou know not what to do in the end ther∣of, when thy neighbour hath put thee to shame; but debate thy mat∣ter with thy neighbour In which words he teacheth vs quickly to cut off all occasions of strife and contention, and to vse charitable conference one with an other for the taking vp of all such things as may breede strife and contention. Againe, in an other place saith the same Salomon:* 1.257 the beginning of strife is as one that openeth the waters; therefore ere the contention bee medled with leaue off. Where hee likeneth him that mooueth and beginneth strife vnto a man that by plucking vp a sluce lets in the waters which before were shut vp, and so drownes whatsoeuer is in the way. But the thing which therein hee

teacheth vs is this, that we should withstand the beginnings, as of all euills in generall, so in particular, of striefe and con∣tention. Beware therefore I beseech you that yee suffer not this canker to spread amongst you. Brawling and debate, striefe & contention becomes not them that haue giuen their names to Christ Iesus. Peace and loue, kindnesse and gen∣tlenesse one towards another best beseemeth you. Follow therefore after loue, seeke peace, and ensue it. Bee kinde and courteous one vnto an other; be gentle and louing one vnto an other, and haue peace amongst your selues, and so the God of peace shall be with you and blesse you.

That ye may be blamelesse, and pure &c.] Now followeth the reason, as I take it, of both the branches of the Apostle his ex∣hortation; namely why we should both walke in holines of life before the Lord with feare and trembling, and why our conuersation with our neigbours and brethen should be with∣out murmuring and reasonings. The reason is twofold: the one in respect of the Philippians, that they might be blamelesse, and pure &c. the other in respect of the Apostle himselfe, that he might reioyce in the day of Christ &c. The summe of the first reason in respect of the Philippians, and consequently in re∣spect of vs, is this; we ought to lead a life as the sons of God in the middest of a froward people, therefore we ought to passe the time of our dwelling heare with feare and trembling, and to doe all things without murmuring and reasoning. The rea∣son seemeth to be drawne from the end why wee should so walke, why wee should soe doe. Why should we so walk, why should we so do? to what end? that we may be blamelesse &c that is in briefe, that we may be as the sonnes of God in the middest of a froward people. But the particulars whereby this is enlarged haue their seuerall vses, and are very well wor∣thy our serious consideration.

That ye may be blamelesse] we must walke thus, and doe thus that we may be blamelesse that is, that we may not giue vnto any any iust cause of complaining of vs, or blaming vs. And this is set downe for vs as a marke to shoote at, whereat in our life we must leuel as neere as possible we can, euen to liue without blame and reproofe amongest men. Yea but is

this possible? Could our Sauiour Christ himselfe, or could his Apostles and Disciples escape the reproofe and hatred of the Iewes? No, they could not: neither can we. For our Sa∣uiour himselfe, hath told vs, that the world, i. the wicked men of the world shall hate vs, aad speake all manner of euill a∣gainst vs for his sake, falsly.* 1.258 Yet therefore were they blame∣lesse, because the Iewes hated them without a cause, as our Sa∣uiour saith of himselfe,* 1.259 because there was no iust cause of their reproofe. And so it is said of Zacharias and Elizabeth his wife, that they walked in all the commandements and or∣dinances of the Lord without reproofes. Without reproofe: how? in respect of God? no: but in respect of men they were without reproofe, inasmuch as they gaue no iust cause of ex∣ception against them vnto any man. And this is it whereunto we must bend our selues, and our studies, euen so to liue as that we giue no iust occasion of offence or complaint of vs vnto any man either by word, or by deede. Yea, but this also is im∣possible, so to liue as not to giue many times iust occasions of offences, iust occasions of reproofes. True it is: for who is he that liues so well, that giues not iust occasions of reproofes? But what then? must we not therefore study so to liue as not to giue any iust occasion of reproofe? Our Sauiour Christ telleth vs that we must be perfect euen as our Father which is in heauen is perfect. A thing altogether impossible for vs to be perfect in this life. Yet must we euen in this life striue there∣unto, that though we cannot come as farre as wee should, yet we may endeauour to come as farre as we can; euen as our A∣postle witnesseth of himselfe, where he saith,* 1.260 I forget that which is behinde, and endeauour to that which is before, and follow hard toward the marke &c. Where he plainely sheweth that though he could not come vnto perfection yet he laboured thereun∣to Right so, although we cannot be blamelesse, nor happily without iust occasion of blame and reproofe, yet must wee studie and endeauour so to liue amongst men as that neither by word not by deede wee giue them iust occasion to com∣plaine of vs, or to blame vs. But how farre a great many in these last and worst daies are from this study and endeauour, he seeth little that seeth not. When the Apostle saith, doe all

things without murmuring and reasonings, that yee may be blame∣lesse; he sheweth plainely that those that are tainted with those faults of murmuring, and brawling, and contention, are not blamelesse, but are iustly to be reproued, giuing iust occasi∣on thereof by their wranglings, and malecontented contenti∣ons. To go one steppe further, the profane swearer is he such a student as now we speake of, doth hee study to be without iust reproofe? Nay reproue him for his cursed swearing a thing most worthy reproofe, yet reprooue him, and great oddes but he will heape oath vpon oath to let you know how little he esteemes iust reproofe. I speake that I know, hauing somtimes my selfe to my great grife heard it. And if we should go farther, how few such students should wee finde as studie to be blamelesse? ye your selues do see it, and finde it in the ordinary course of life, and common experience. Well, let vs know that not only Scholers ought to be such students as now we speake of, but all generally of what sort or state soeuer they be ought to study so to lead their liues as that they may want iust reproofe amongst their brethren. And if we ought, then let vs be such students, and let euery of vs set such a watch before our lips that we may not offend with our tong, and so order our steps that we giue no iust occasion of excep∣tion against vs, that so we may come as neere vnto this of our Apostle as we can to be blamelesse.

The next clause is, that we may be pure. We must walke be∣fore God with feare and trembling, and we must do all things with our neighbour without murmuring and grudging, that we may be pure, that is, that in our spirits there may be found no guile, but that in singlenesse of heart wee may speake and doe whatsoeuer we speake or doe. And this is set downe as an other marke for vs to shoote at, whereat likewise wee must le∣uell so neere as we can in the whole course of our life, euen to be pure and cleane from all fraude & guile both in our words and deedes. And if we hit this marke wee shall not misse of the other, if we be pure we shall be blamelesse, if whatsoeuer we speake or doe proceede from the singlenesse of a sincere heart we shall auoide all lust reproofe for whatsoeuer wee say or do. That therefore we may be blamelesse we ought to stu∣dy

to be pure from all contagion of sinne. Yea but the stars are vncleane in his sight: how much more man, a worme, e∣uen the sonne of man which is but a worme: and he hath laid folly vpon his Angels, how much more vpon vs that dwell in houses of clay, whose foundation is in the dust, which shall be destroyed before the moth? True it is, none can say I haue made mine heart cleane, I am cleane from my sinne, but if God should dispute with vs wee could not answere him one thing of a thousand. Yet ought wee to endeauour to be pure euen from all contagion of sinne, and to keepe our selues vn∣spotted of the world. And if so, then ought we to be simple, and sincere, and plaine dealing in all our words and workes,* 1.261 which the Apostle especially here intendeth. Be ye wise, saith our Sauiour, as Serpents, and innocent as Doues. Where the same word is vsed that here is vsed. And albeit that be spo∣ken in particular there vnto the Apostles, yet the vse is gene∣rall that all should be innocent as Doues, all should leade a life pure from all fraud and guile. So of that which in parti∣cular the Apostle speaketh vnto seruants,* 1.262 Seruants be obedient vnto them that are your Masters, according to the flesh, with feare and trembling in singlenesse of your hearts as vnto Christ: Of this I say we ought to make this generall vse, that wee ought to speake and doe all things in singlenesse of our hearts as vnto Christ. For as Iames saith,* 1.263 the double minded man is vnconstant in all his waies. He that hath a heart and a heart, he that can dis∣semble with his lips, and flatter with his tongue, there is no trust to be giuen vnto him. Our speach ought to be simple, yea, and nay, and we our selues ought to be simple, and pure in heart, that both in word and in worke wee may be found sincere, and intire. A point not vnworthy your meditation, but most needfull to be practised. For this yee must know that the more fraud and guile ye vse be it in word, or bee it in worke, the farther ye are from God, and the neerer ye are vn∣to the Prince of this world. Be not afraide of being too pure, and too too precise. When ye haue studied this point as much as ye can yet ye shall still be impure enough, and too far short of that puritie which should be in you. Study to be as in word, so in deede, and pure in both. Let there be no deceitfulnesse

in any of you, either in the workes of your hands, or in the words of your lips. Yee are purified, and purged, and washed by the bloud of that immaculate lambe Christ Iesus, which he shed for the remission of your sinnes. Defile not your selues againe with the filthinesse of the world. Be yee pure, that yee may be blamelesse; be yee blamelesse, and pure, that yee may be as the sonnes of God, without rebuke in the middest of a naughtie and crooked nation: which are the words next fol∣lowing to be handled.

LECTƲRE XXXVI.

PHILIP. 2. Verse 15.

And the sonnes of God without rebuke, in the middest of a naughtie and crooked nation, among whom ye shine as lights, &c.

ANd the sonnes of God without rebuke, in the middest, &c.] This is the third clause in the Apostle his reason why wee should hearken vnto both the former exhortati∣ons, why wee should walke before the Lord in holinesse of life, with feare and trembling, and why wee should doe all things with our neighbour without murmuring and reaso∣nings, that we may be the sonnes of God, &c. that is, that being the sonnes of God by adoption and grace, we may be knowne to be so, by our care to walke without rebuke in the middest of a naughtie and crooked nation, keeping our selues vndefi∣led by their wicked conuersation. By a naughtie and crooked nation, the Apostle vnderstandeth all such wicked and vn∣godly men, as walking in the darknesse of their owne vnder∣standing, are enemies vnto the truth of Christ, and hate the light because their workes are euill. And such it seemeth were the greatest part of them of Macedonia, in the midst of who••

that small number of the faithfull which were at Philippi, and which by Pauls preaching had embraced the Gospell of Christ Iesus, liued. The Apostle therefore applying the exam∣ple of Christ his humilitie and obedience vnto them, exhor∣teth them so to walke both before God, and with their bre∣thren, that they may be blamelesse, and pure, and the sonnes of God, that is, both knowne to be the sonnes of God, by lea∣ding an holy and vncorrupt life amongst the enemies of Christ and his truth, and continue so to be, notwithstanding the corrupt conuersation of the wicked among whom they liue.

Here then is a third marke set downe for vs to shoot at, a third thing whereunto wee must bend our selues and our whole studies, euen that it may bee knowne that wee are the sonnes of God. Knowne, vnto whom? Both vnto our selues, and vnto others. Our labour and endeuour must be, that we may know our selues to be the sonnes of God, and that others may also know that wee are the sonnes of God.* 1.264 Giue all dili∣gence (saith Peter) to make your calling and election sure. In which words of the Apostle, yee see how carefully the Apo∣stle would haue vs to be imployed in this studie: hee would haue vs to giue all diligence hereunto, that we may be sure that wee are the sonnes of God, elect and chosen in Christ Iesus before the foundation of the world. Our election it is accor∣ding to the good purposes of his will, who hath predestinated vs vnto eternall saluation. Our adoption likewise into the sonnes of God through Iesus Christ, it is according to the ri∣ches of his grace and fauour towards vs. And these things, euen our election, and adoption into the sonnes of God, are most sure in themselues, neither can they by vs any way bee procured either to be if they be not, or being, to be more sure than they be. For whom hee hath chosen and adopted into sonnes, them he hath chosen and adopted before the founda∣tion of the world, and his decree is beyond all degrees of com∣parison more vnalterable and vnchangeable than are the lawes of the Medes and Persians. Yet such are the mercies of our God towards vs, that howsoeuer wee can helpe nothing vnto our election, or vnto our adoption into the sonnes of

God, yet may wee know whether we be elected, whether we be the sonnes of God, and besides we may giue proofe there∣of vnto others. And hereunto it is that wee ought to giue all diligence, and to bend our selues and our whole studies, that it may appeare both vnto our selues, and vnto others, that we are the sonnes of God. A studie whereunto the comfort which thence may arise may be a sufficient inducement vnto any. For wherein should wee rather labour than in that wherein wee may take the greatest comfort? Or wherein can we take so great comfor as in this, that wee know that we are, and that it doth appeare vnto others that wee are the sonnes of God? Herein alone is sound ioy and comfort, and without this what can there be else but restlesnesse of thoughts, and disqui∣etnesse of minde?

Yea but you will aske mee how this may appeare either vn∣to our selues or others, that wee are the sonnes of God? I an∣swer out of the Apostles, euen by walking without rebuke in the middest of a naughtie and crooked nation, by the fruits of the spirit shewing themselues in the holinesse of our conuersa∣tion:* 1.265 For as many as are lead by the spirit of God, they are the sonnes of God. Now who are they that are lead by the spirit of God? Euen they that by the power of the spirit of sanctifica∣tion mortifie the deeds of the body, as there the Apostle sheweth, and bring forth the fruits of the spirit. So then they which walke not after the flesh, but after the spirit, flying from sinne as from a Serpent, and being zealous of good workes, they haue an infallible testimonie that they are the sonnes of God, and heires of eternall life. Hereby then wee our selues know that wee are the sonnes of God, euen by the fruits of the spirit, which hee hath giuen vs. And therefore Peter in the place before alleadged, Giue diligence to make your calling and election sure, immediately addeth, For if yee doe these things, that is, if yee bring forth those fruits mentioned before, ye shall neuer fall. Where the Apostles plainly sheweth, that the way to confirme our election vnto our selues, is by the fruits of the spirit which he hath giuen vs. Hereby likewise wee make it apparant vnto others that wee are the sonnes of God, if wee walke in those good workes which God hath or∣dained

vs to walke in. And therefore our Sauiour Christ ex∣horteth vs, saying, Let your light so shine before men,* 1.266 that they may see your good workes, and glorifie your Father which is in hea∣uen, euen him whose sonnes they shall know you to bee by those good workes which they shall see you doe. So that as the end wherefore wee were predestinate to bee adopted into the sonnes of God through Iesus Christ, was that wee should be holy, and without blame before God in loue; so the meanes whereby wee are declared both to our selues and others to be the sonnes of God, is our holy conuersation, and walking without rebuke in the middest of a naughtie and crooked na∣tion. When therefore I say that we ought to giue all diligence that we may appeare to be the sonnes of God, the meaning is, that we ought to be holy in conuersation, and without blame in the middest of a naughtie and crooked nation, that so it may appeare that wee are the sonnes of God.

Yea, but here againe it will be said, where is he that is ho∣ly in all manner of conuersation? And who is he that walk∣eth without rebuke amongst the sonnes of men? And there∣fore how can it appeare by the note of our sanctification that we are the sonnes of God? I answer, that howsoeuer our san∣ctification here in this life be so vnperfit, that we cannot be holy in all manner of conuersation, or walke without rebuke amongst the sonnes of men, yet if we striue and labour, if we studie and endeuour to be holy without blame, and to walke as the sonnes of God amongst the sonnes of men, hereby it doth and may appeare that we are the sonnes of God. If we hate the sinnes of vnfaithfulnes, and let no such cleane vnto vs; if we suffer not sinne to reigne in our mortall bodies, but striue to subdue the flesh vnto the spirit; if we flie the corrup∣tions which are in the world through lusts, and studie to liue soberly, and righteously, and godly in this present world; if wee long and thirst after those things that belong vnto our peace, and can in the needfull time of trouble come vnto our God, and cry, Abba Father, hereby it doth and may appeare that we are the sonnes of God. The godly strife against sinne, and carefull desire of walking in the waies of God without re∣buke, they are the sure and vndoubted stampes of the spirit

of our adoption into the sonnes of God, and the certaine fruits of that spirit whereby we are sealed vntill the redempti∣on of the possession purchased vnto the praise of his glory. If thou desire further proofe of these things, looke into the holy scriptures, and they shall instruct thee sufficiently here∣in.* 1.267 Blessed (saith our Sauiour Christ) are they that hunger and thirst after righteousnesse. Where our Sauiour sheweth that not they alone which are righteous, but they also which hunger and thirst after righteousnes are blessed, and consequently the sonnes of God. So we read that Abrahams willingnes to offer vp his onely begotten sonne Isaac for a burnt offering vnto the Lord,* 1.268 was accepted with God for as sure a proofe of his faith and obedience, as if he had offered him vp indeede. Insomuch that in regard of his willingnes thereunto, the Apostles plainely say, that he did offer vp Isaac when he was t••ied.* 1.269 So litle difference the Holy Ghost putteth betweene the will and the deede, when the will is inclined vnto that which is good.* 1.270 The like may be said of Dauids willingnesse and desire to build a Temple vnto the Lord. He builded it not, yet his purpose and desire to haue builded it was accepted with God. And generally this is true, that the will and desire is accepted with God as the deede: so that the will, and de∣si••e, and indeuour to walke in the waies of God without re∣buke, doe plainely s••ew vs to be the sonnes of God, and are ac∣cepted with God as if we walked holy and without blame. The like is to be said of striuing against sinne, that euen the very striuing against sinne doth plainely shew vs to be the sonnes of God. For proofe whereof what neede any other than that example of the blessed Apostle Paul, who hath re∣gistred such a dangerous fight in himse••fe betweene the flesh and the spirit, that it made him cry out, O wretched man that I am,* 1.271 who shall deliuer me from the bodie of this death. And yet because in his inner man, and in his spirit he delighted in the law of God, he addeth immediatly in the next words follow∣ing,* 1.272 I thanke my God through Iesus Christ our Lord, to shew that in the strife the flesh tooke the foyle, & he by the power of his Lord & Christ did stand. The assaults of the flesh made him to cry, O wretched man &c. and the conquest of the spirit made

him to adde, I thanke God &c. Such a strife & fight the blessed Apostle had in himselfe; and such a strife & fight all the chil∣dren of God haue within themselues; & this striuing in them is a witnes vnto them that they are the sonnes of God. For to turne a litle aside vnto the sonnes of Belial, & children of dis∣obedience, what strife or fight at all is there in them betwixt the flesh and the spirit? what denying of vngodlines and worldly lusts? what care to subdue the flesh vnto the spirit? what flying of the corruptions which are in the world through lusts? what loue of God or good men? what desire to liue soberly, righ∣teously, and godly in this present world is in them at all? Nay contrariwise they delight in vnrighteousnes, & sell themselues to worke wickednes, they commit sin euen with greedines, & gladly giue their members seruants to vncleannes and to ini∣quitie to commit iniquitie; they hate to be reformed, and cast the word behind their backs; they refuse to hearken to instru∣ction, and stop their eares at the voice of the charmer charme he neuer so wisely. And therefore the Apostles calleth them a naughty and crooked nation, because they quite peruert the straight waies of the Lord, giuing their members as weapons of vnrighteousnes vnto sin, which should be giuen as weapons of righteousnes vnto God. So farre they from striuing against sin, and from a desire to walke holy & without blame. Onely they that are the sonnes of God feele this strife, and this desire within themselues, and this very strife against sin, and desire to walke after the spirit without blame in loue shewes plainely that we are the sons of God. Thus then yee see what should be our studie in the whole course of our life, to wit, as that we may be blamelesse, & that we may be pure; so that we may be knowne to be the sonnes of God euen vnto those amongst whom we liue. Ye see likewise how this may be known not vn∣to others only but vnto our selues, both vnto our selues & o∣thers, euen by the spirit of sanctification,* 1.273 which both witnesseth vnto our spirits that we are the sonnes of God, and which by the fruits and effects which it worketh in vs sheweth asmuch vnto others. And howsoeuer our sanctification here in this life be vnperfit, yet yee see that our very striuing against sinne, and our desire to be holy and without rebuke plainely doth

and may shew both vnto our selues, and vnto others that we are the sonnes of God. Comfort then thy selfe, ô thou affli∣cted soule whosoeuer thou art, that so gronest vnder the bur∣then of thy sinnes that thou wantest this sweet comfort of thy soule. For tell me, doest thou feele in thy selfe a striuing against sinne; art thou touched with remorse and compunction of heart for thy sinnes; doest thou desire to lead a life according to Gods will, and hast thou a longing after this comfort that thou art the childe of God? Whatsoeuer be thine infirmities, how crimson-died so euer thy sinnes be, whatsoeuer doubts else thou callest, yet doubt not, thou art the sonne of God, and vnto thee belongeth the inheritance of the sonnes of God. For it is the spirit, euen the spirit of sanctification that filleth thy heart with good desires, with desire to flie that which is euill,* 1.274 and with desire to doe that which is good, and be that hath begun this good worke in thee will performe it vntill the day of Iesus Christ, when thou shalt be crowned with glory and immortalitie in the highest heauens. As for the wicked and vngodly of the earth which wallow in their wickednesse, and make a mocke of piety and religion, which haue not God in all their thoughts, nor make mention of his name with their lips, vnlesse it be to blaspheme and dishonor his holy name, they haue no part in this comfort, this reioycing in the spirit belongeth not vnto them. But for vs, beloued, let vs labour and striue to haue this comfort sealed vnto our soules, that we are the sonnes of God, by our striuing against sinne, and our carefull endeuour to walke without rebuke. Yea let vs so looke vnto our steps and take heede vnto our waies; let vs so decline the pleasures of sinne, and delight our selues in the law of the Lord, that men seeing the mortification of our earthly members, and the integritie of our conuersation may haue nothing concerning vs to speake euill of, but may say that God is in you indeede, and so may glorifie him in the day of visitation.

Yea but yee will say againe vnto me, how can we thus liue? Is it not a naughty and crooked nation, a froward and wicked people with whom we liue? Can a man touch pitch and not be defiled therewith? or walke amongst thornes and not be

pricked therewith? True: wee liue amongst wicked men whose hearts are set on mischiefe, euen as the Apostle here saith, that the Philippians liued in the middest of a naughty and crooked nation. Yet the Apostle yee see writeth vnto them to walke so both before God, and with their neighbour that they might be blamelesse and pure, and the sonnes of God without rebuke in the middest of a naughty and crooked na∣tion. Which teacheth vs thus much, that howsoeuer the whole wolrd lieth in wickednes, as the Apostle speaketh,* 1.275 yet may we liue in the world, and amongst the enemies of the light, as children of the light, and as the sonnes of God, shewing our selues to be so euen vnto them by walking with all care to be without rebuke amongst them. Otherwise no doubt the Apostle would haue bid them to get out from amongst that naughty and crooked people, that so being separated from them they might not be defiled with their vncleane conuersa∣tion: whereas now he warneth them so to order their steps that they may be knowne to be the sonnes of God by walking with all carefulnes to be without rebuke in the middest of a naught & crooked nation. There is great danger indeed that we shall be defiled with pitch if we touch it, & that we shall be pricked with thornes if we walke in the middest of thornes. Proofes hereof there are too too many in all places. Ioseph be∣ing caught in the waies of God feared God no doubt:* 1.276 yet after that he had liued a while in Pharaohs Court he learned too readily to sweare by the life of Pharaoh.* 1.277 So it is said that whiles Israel abode in Shittim, the people began to commit whore∣dome with the daughters of Moab. And common experi∣ence teacheth vs that there is nothing more pernicious and dangerous then is conuersing with the wicked. For such commonly we are as they are with whom we conuerse: and this ye shall alwaies finde to be most true, that sooner and oft∣ner is he that is good made worse by him that is bad, then he that is bad is bettered by him that is good. Whereupon it is that so many caueats are euery where giuen to beware of the company and inticements of the wicked.* 1.278 As where it is said in the Prouerbs, My sonne if sinners doe intise thee consent thou not: if they say, come with vs &c. And againe, enter not into

the way of the wicked,* 1.279 and walke not in the way of euill men: a∣uoide it, and goe not by it; turne from it, and passe by. In both which places Salomon would haue vs to take heede of the com∣pany and fellowship of the wicked, as a thing very dangerous. And certainely so it is, and therefore great heede to be taken, lest by conuersing with the wicked we be defiled with their vncleane conuersation. Our care therefore must be that we may with the Prophet Dauid protest, and say, I haunt not with vaine persons,* 1.280 neither keep company with the dissemblers: I hate the assembly of the euill,* 1.281 & haue no company with the wicked. For bles∣sed is the man that doth not walke in the counsell of the wicked, nor stand in the way of sinners, nor sit in the seate of the scornefull. What then? Because the case so standeth that the whole world lieth in wickednes, must we needs seuer our selues from the company of men, and either shut vp our selues in some cloister, or get vs into the wildernes there to lead a solitarie life? So some haue thought, and so some haue done, preten∣ding that cause that they might not be defiled with the cor∣ruptions of the world. But this is a thing altogether need∣lesse,* 1.282 as the example of iust Lot sheweth, the integritie of whose holy conuersation amongst the wicked Sodomites is re∣gistred both in the old and new Testament. If it be so there∣fore that either through the generall iniquitie of the time, or vpon what reason else soeuer, we doe conuerse and liue in the middest of a naughty and crooked nation, we see we may liue in the amongst them without iust rebuke as the sonnes of God. Nei∣ther being thus seated amongst the wicked and vngodly are wee by and by to thinke of a cloister, or a wildernesse to dwell in, but rather we are to thinke of these precepts fol∣lowing.

* 1.283First, that we fashion not our selues like vnto the world, that is, that we grow not like vnto the wicked of the world in life and manners, and so be defiled by their vncleane conuersation. For whatsoeuer is in the world, as the lust of the flesh, the lust of the eyes,* 1.284 and the pride of life, is not of the Father, but is of the world. We must not therefore suffer our selues to be entang∣led with these things, we must not walke in the paths of the wicked. 2. We must, by the example of iust Lot, be euen

vexed in our soules when we see and heare the vnlawfull and vngodly deeds of the wicked. As also we read of Dauid,* 1.285* 1.286 where he saith, I saw the transgressors and was greeued, because they kept not thy word. And againe, Mine eyes gush out with ri∣uers of water, because they keepe not thy law. And againe,* 1.287 Feare is come vpon me for the wicked that forsake thy law. And againe, My zeale hath euen consumed mee, because mine enemies haue forgotten thy word. All which shewes how we should be affected at the contempt, and at the vngodly conuersation of the wick∣ed, it should euen be a paine and griefe vnto vs. 3. We must after the example of Noah, that preacher of righteousnes, ad∣monish the wicked of their waies, and warne them of the iudgments of God against all vnrighteousnes and vngodli∣nes. For albeit they scorne admonition, and make a mocke of instruction, yet must we, as conueniently we may, put them in minde of such things as belong vnto their peace, and accompanie saluation. 4. We must in holinesse of life, and integritie of conuersation amongst them shew our selues to be the sonnes of God, that if it be possible our conuersation may winne them to walke in the waies of Christ. So our Sa∣uiour willeth, saying, Let your light so shine before men that they may see your good workes, and glorifie your father which is in hea∣uen. These I say are the precepts which if we follow, wee neede not to thinke of cloister, or of desert, or of going out of the world, but we may liue with a pure conscience, and as the sonnes of God, be the sonnes of men neuer so wicked amongst whom we liue. This I say we may doe. Howbeit I doe not hereby encourage any either to thrust himselfe into the companie of the wicked when he neede not, or longer to stay amongst them then he should. But this I exhort, especi∣ally that yee fashion not your selues like vnto the wicked of the world; and next that yee auoide the company of the wick∣ed and vngodly. At no hand suffer your selues to be defiled by their vncleane conuersation, and if yee may keepe your selues from their assemblies. In a word, studie to be the sons of God without rebuke in the middest of a naughty and croo∣ked nation; and the more wicked that they are with whom yee liue, be yee the more carefull of your conuersation, that

it be such as becommeth the sonnes of God, that therby they may be drawne, if it be possible, to glorifie God in the day of visitation, or at least they may haue nothing concerning you to speake euill of, alwaies remembring that by grace and adop¦tion we are seuered from them to be the sons of God.

* 1.288Lastly, hence I note what we are by nature before wee be regenerate and borne againe by the spirit; We are euen a naugh∣tie and crooked nation, as the Apostle here speaketh; an euill and adulterous generation, as our Sauiour speaketh; a froward and crooked generation, as Moses speaketh; a faithlesse and stubborne generation, as Dauid speaketh, a sinfull nation, a people laden with iniquity,* 1.289 a seede of the wicked, corrupt children, as Esay speaketh, children of wrath, and children of disobedience, as the Apostle speaketh. Our thoughts wicked, our will depraued, our vnderstan∣ding darkened, our throates open sepulchres, our tongues full of de∣ceit, &c. So vnpure that euen our mindes and consciences are defiled, so vntoward that wee cleane peruert the straight waies of the Lord, and in stead of giuing our members wea∣pons of righteousnesse vnto God, making them weapons of vnrighteousnesse vnto sinne, and in stead of seruing God, al∣together yeelding our selues seruants vnto sinne. Most mise∣rable and wretched is our state, darknesse without light, igno••rance without vnderstanding, foolishnesse without wisedome, before such time as all mists of darknes, ignorance, and foo∣lishnesse be expelled by the bright beames of Gods holy Spi∣rit, and we brought vnto the glorious liberty of the sonnes of God. Yea and such thou standest, as by nature thou art who∣soeuer thou art that sleepest in sinne, and delightest in vnrigh∣teousnesse, making no conscience of thy waies, but treasuring vnto thy selfe wrath against the day of wrath, and of the de∣claration of the iust iudgement of God. But thou that fearest God, and walkest in his waies consider from what bondage & into what freedome the Lord hath brought thee, how of a childe of wrath, of death, and of hell he hath brought thee into the glorious libertie of the sonnes of God, and made thee an Heire of euerlasting glory, how he hath sanctified thy cor∣rupt will, and heart, and vnderstanding, how hee hath new moulded thee, and framed thee, and renewed thee, how hee

hath begotten thee againe, not by flesh and bloud, but by the immortall seed of his holy word: consider these things I say, and let them be as goades and spurres vnto thee to stirre thee vp as vnto thankefulnesse to thy God: so vnto obedience to his will. Hath he made thy darknesse to be light? walke not in the vnfruitfull workes of darknesse. Hath hee freed thee from the bondage of sinne? flie from sinne as from a Serpent, and haue nothing to doe with the stoole of wickednesse. Hath he sanctified thy will, and all the powers and faculties of thy soule? glorifie thou thy God with all the powers and faculties of thy soule. Hath he washed and cleansed thee both in thy body and in thy spirit? glorifie thy God both in thy body and in thy spirit. So shall the King haue pleasure in thy beauty, so shalt thou make true and right vse of thy naturall corruption, and of thy regeneration by God his spirit, and so shalt thou shew thy selfe to be the sonne of God without rebuke in the middest of a naughty and crooked nation.

LECTƲRE XXXVII.

PHILIP. 2. Verse 15.

Among whom ye shine, as lights in the world, holding foorth the word of life.

AMong whom ye shine, &c.] In this last clause of the Apostles former reason we haue a notable commendation of the Philippians, which the Apostle so truely giueth vnto them that withall in the wis∣dome of God giuen vnto him hee doth implie a duty, or an exhortation that they shew themselues to be such as hee commendeth them to be: insomuch that some read these words thus, among whom do yee shine, as lights &c. Their com∣mendation ye see is, that they shine amongst that naughty and

crooked people with whom they liue, euen as lights which shine in darknes, and which hold forth the word of life to giue light to them that sit in darknes: they are called lights, shining lights, lights shining in the midst of a naughty and crooked nation, lights holding forth the word of life vnto others. The whole forme of speach seemeth to be drawne from those high places by the sea-coast, whence continually lights and fires are set out for the direction of sea-men into the hauen, and safest entrance. For euen such the Apostle here commendeth the Philippians to be, lights which shined in holinesse of life vnto them that sate in darknesse round about them, by the di∣rection of which their light they might come into the hauen of euerlasting rest, where they might find rest for their soules. Now let vs see what we may obserue hence for our vse.

1. In that the Apostle calleth the Philippians light, I note the singular prerogatiue and honour of all the faithfull mem∣bers of Christ Iesus. For that which the Apostle here giueth to the Philippians, belongeth to all the faithfull. All the faithfull children of Christ are called lights, shining lights, lights shi∣ning in the world. Now for our better instruction how they are called lights, we are to vnderstand that there are foure spe∣ciall lights mentioned in the holy Scriptures. The 1. is that light, Christ Iesus, the light of the world, and the brightnesse of his father. This light by a principall prerogatiue is called that light, that true light which lighteth euery man that com∣meth into the world, that sonne of righteousnesse, that starre of Iacob, that day spring from an high, that brightnesse of his fathers person. 2. The word of God in many places of the Scriptures is tearmed a light, as where it is said, Thy word ô Lord is a lanthorne vnto my feete,* 1.290 and a light vnto my pathes: As also where the godly are commended by the Apostle Peter, for that they attend vnto the sure word of the Prophets, as vn∣to a light that shineth in a darke place. By this light the holy Ghost illuminateth the blindnesse and darknesse of our grosse vnderstandings, and directeth vs in the waies of God which leade vnto saluation. 3. The Apostles and Ministers of Christ Iesus are called lights, as where our Sauiour saith vnto them, yee are the light of the world.* 1.291 Which glorious title is giuen vn∣to

them, both because of that testimonie which they giue vn∣to that true light, the euerlasting sonne of God Christ Iesus, and because of the Gospell of Christ Iesus which they preach vnto vs. 4. All the faithfull members of Christ Iesus, all Christians are called lights: as where the Apostle telleth the Ephesians, that they were once darkenes,* 1.292 but are now light in the Lord, and therefore exhorteth them to walke as chrildren of the light; and in this place of our Apostle, where they are cal∣led lights in the world, shining among the sonnes of darknesse, and holding forth the word of life. Now the faithfull are called lights in these respects: 1. In respect of Christ Iesus that true light which lighteneth euery man that commeth into the world, inasmuch as he hath vouchsafed to communicate his light vnto vs, and by the bright beames of his holy Spirit shining into our hearts to expell thence the thicke mists of blindnes, darknesse, and ignorance. For whatsoeuer light the faithfull haue they haue it from him, who hath light in himselfe, and of himselfe, and in whom is no darknesse. They borrow their light from him, euen as the Moone, and the starres doe bor∣row their light from the Sunne in the firmament. For hee is the sonne of righteousnesse which springing from an high hath through the tender mercy of our God visited vs, to giue light to them that sit in darknesse, and in the shadow of death, and to guide our feete into the way of peace, and so farre as this light shineth vnto them their darknes is turned into light, and they are tearmed lights of that light which they haue from this sonne of righteousnesse. So that when the holy Ghost calleth the faithfull, lights, hee noteth therein the fel∣lowship which they haue with Christ Iesus, from whose most cleare light they borrow their light. 2. The faithfull are cal∣led lights in respect of the word, inasmuch as they beleeue, and embrace, and professe the holy word of God which hee hath ordained to be a lanthorne vnto our feete, and a light vn∣to our steps. For albeit it be the son of righteousnesse alone, by the bright shining beames of whose holy Spirit our darke∣nesse is turned into light, and we made lights in the world; yet because we receiue this light by the ministerie of the word therefore both the word itselfe is called light, and they like∣wise

that receiue the word with gladnesse, and walke in the light thereof are called lights. For as much then as the faith∣full professe the holy word of God, ordained to bee the rule of our life, and our direction in matters of religion, in respect of this profession they are called lights. 3. They are called lights in respect of their life and conuersation, inasmuch as by the holinesse of their life, and integritie of their conuersation they shew themselues to be exempted and deliuered from the power of darknesse. Both their workes in respect of the vn∣fruitfull workes of darknesse are called lights, and themselues glorifying God by these workes are called lights. Now see what instructions these things may minister vnto vs.

1. In that the faithfull are called lights, not from any light in themselues as of themselues, but from that light which they haue and borrow from Christ Iesus that sonne of righte∣ousnesse, this may teach vs what we are without Christ Iesus, euen darknesse without light, men sitting in darknesse and in the shadow of death. For looke into the best things that wee haue. Our reason what is it but grosse darknesse? our wise∣dome what is it but meere foolishnesse? Our vnderstanding what is it but blinde ignorance? for the naturall man, 1. Hee on whom this sonne of righteousnesse hath not yet shined, perceiueth not,* 1.293 nay he cannot perceiue by all the reason, wis∣dome, and vnderstanding that he hath, the things of the spirit of God.* 1.294 And therefore the Apostle writing to the Ephesians telleth them thus, yee were once darknesse, to wit, before the sonne of righteousnesse had shined vpon them, but are now light in the world, now that the sonne of righteousnesse had shined vpon them their darknesse was turned into light. Where he most plainely sheweth what is the state of all men both before and after that the sonne of righteousnesse haue shined vpon them: before, they are darknesse, after they are light. O what a good and gracious God then haue we, who when we sate in darknesse, and in the shadow of death gaue vs this light, and so translated vs out of darknesse into light. Not vnto vs ô Lord, not vnto vs but vnto thy name giue the praise, for that thou hast called vs out of darknesse into thy maruel∣lous light. When we walked in darkenesse thou madest vs to

see a great light, and when we dwelled in the land of the sha∣dow of death, thou diddest cause the light to shine vpon vs. We were once darknesse, but now we are light. Blessed bee thy name ô Lord which hast changed our darkenesse into light.

2. In that the faithfull are called lights in respect of the word which they professe, and in the light whereof they walk, this may teach vs how precious the holy word of God ought to be vnto vs. If walking after the direction of the word wee onely walke in the light, then iudge ye how we walke without the word. Surely without it we walke in darknesse, and know not whether we go, no more then the blinde or blind-folded man, who not discerning his way quickely wandereth out of his right path, and walketh into euery by-path, and runneth himselfe vpon euery danger. For by the word alone we descry euery by-path, we see euery danger that is to be auoided, and vnderstand the glory that is prepared for vs at the end of our iourney. And yet as if their we loued darknesse better then light, or else know not that by the ministerie of the word of darknesse we are made light in the Lord, wee care not for the word, we regard it not, wee let it passe as a tale that is told. A hard saying truely: but yet as true as hard. For if we shall con∣sider our great slacknesse in comming, or our great negligence in hearing, or our great carelesnesse to lay vp in our hearts the things that we haue heard, all these will witnesse what account we make of the word, euen no more then of a tale that is told. Otherwise how should it be, which hath beene obserued, that since this exercise begunne not halfe of that congregation which should be here present haue beene assembled in this house of the Lord at any one Sermon. Againe, a great slack∣nesse in comming of those that doe come, howsoeuer they may be obserued which either come too late, or depart too quickly from this holie exercise, yet who knoweth how many depart hence as little edified and instructed as when they came hither? A great negligence in hearing. Againe, who is he that hauing heard the word, doth afterward thinke or me∣ditate with himselfe of the things that he hath heard, and lai∣eth them vp in his heart to make them the rule and direction

of his life? A great carelesnesse to make that vse we should of that wee haue heard. And what else doe all these argue, but that we make no more account of the word than of a tale that is told? Well, whatsoeuer account we make of it, either we must walke in the light of this word, or else we cannot be such lights as here the faithfull members of Christ Iesus are said to be: either this word must be a light vnto our paths, or else we can be no light in the Lord; either the Lord must goe before vs in this word, as in a pillar of fire, or else wee shall be made a prey vnto our enemies, the world, the flesh, and the deuill, who seeketh continually like a roaring Lion whom hee may deuoure.

Thirdly, in that the faithfull are called lights in respect of their holy life and conuersation, this may teach vs what man∣ner of conuersation will best become vs if wee will be lights in the world. The light of our holinesse of life and integritie of conuersation must so shine before men, that they may see our good workes, and glorifie our Father which is in heauen Yee were once darknesse (saith the Apostle to the Ephesians) but are now light in the Lord;* 1.295 walke as children of the light. In which words the Apostle plainly sheweth, that being made lights, wee ought to walke as children of the light, approuing that which is pleasing vnto the Lord, hauing no fellowship with the vnfruitfull workes of darknesse, but reprouing them, if not by word, for that wee cannot all at all times doe, yet at least by the example of our holy and vnblameable life. But of this wee shall haue more occasion anon to speake. Let this suffice to be spoken generally why the faithfull children of God are called lights, and of the instructions which the reasons there∣of may minister vnto vs.

Secondly, here I note two qualities attributed to these lights mentioned by the Apostle: The first, they shine in the middest of darknesse, in the middest of a naughtie and croo∣ked nation: Secondly, they hold out vnto others the light that is in them, euen the word of life, shewing it selfe in the in∣tegritie of their conuersation. Whence I note two properties necessarily requisite in all the faithfull children of God: the one is, that they haue light in themselues, the other is, that

they communicate it to others. Touching the first, light yee know is not called light, vnlesse it haue light in it selfe, in what∣soeuer darknesse it shine. The faithfull children of God then, if they will be, as here they are called, lights, they must still so looke vnto themselues and their owne wayes, that howsoeuer they walke amongst the children of darknesse, yet they suffer not that light which is in them to be darkened, but that they shine as lights in the world amongst them whose hearts are set on mischiefe. The Sunne when it setteth forth as a Giant to runne his course, casteth forth his beames, and they are dispersed throughout all places of the earth. And albeit often times it light and shine vpon most loathsome and filthy pla∣ces, yet still doth it remaine in his owne puritie, not at all de∣filed therewith. Herein these lights (I meane the faithfull children of God) must resemble this light of the Sunne. It cannot be that they should not at all conuerse with wicked and vngodly men, for then they must goe out of the world,* 1.296 as the Apostle saith: but herein they must be as lights; though they liue amongst wicked and vngodly men, yet must they keepe themselues vnstained of the corruptions which are in the world through lusts; though they haue to doe with pro∣phane and impure men, yet must they retaine still within themselues the puritie of the sonnes of God. And therefore the Apostle in the place before alleadged thus exhorteth, Haue no fellowship with the vnfruitfull workes of darknesse. Hee doth not simply forbid all fellowship with the children of darknesse, but with the vnfruitfull workes of darknesse, such as are gluttonie and drunkennesse, chambering and wanton∣nesse, strife and enuying, and the like: with the filthinesse of these and the like fruits of sinne hee would haue vs not to de∣file our selues. For what fellowship (as saith the Apostle) hath light with darknesse? Surely no more than hath righteousnesse with vnrighteousnesse, the beleeuer with the Infidell, or Christ with Belial. If then we be such lights as here the faith∣full children of God are tearmed, no question wee hate all fellowship with the vnfruitfull workes of darknesse: and if we haue fellowship with the vnfruitfull workes of darknesse, then wee are no such lights. A rule whereby yee may quickly trie

and examine whether ye haue that light in your selues which yee heare the faithfull children of God should haue in them∣selues. Light where it is, expelleth all darknesse. If then yee haue the light of the sonnes of God within your selues, yee haue no delight in the workes of darknesse. Now what the workes of darknesse are yee know out of the Apostle, euen gluttonie and drunkennesse, chambering and wantonnesse, strife and enuying, and generally all the workes of the flesh, euen whatsoeuer things are such as the doing whereof may not well abide the light. Examine your selues of these things, and condemne your selues, that ye be not condemned of the Lord. If any of you be tainted with any of these things, purge out this old leauen, that ye may be a new lumpe; cleanse your vessels from these filthy dregges, I meane, your selues from these pollutions of sinne, that ye may be an holy Temple vn∣to the Lord. True it is, God alone is light without any dark∣nesse, and there is no childe of God whose light is not dim∣med with some darknesse. But this is no ground for thee, that therefore thou maist wallow in wickednesse and maist delight thy selfe in the workes of darknesse. Thou if thou wilt be the childe of God, thou must come as neere vnto God as thou canst: as hee is light without darknesse, so thou must striue thereunto. And therefore thou must striue to abandon all sinne and wickednesse, thou must be carefull to walke ho∣nestly as in the day, thou must approue in thine heart, and in thy word, and in thy workes, that which is pleasing to the Lord. And this if thou doest, whatsoeuer is wanting shall be imputed vnto thee, and the light that is in Christ Iesus shall be thine, and expell whatsoeuer darknesse is in thee. Suffer therefore the same words of exhortation that the Apostle vseth to the Ephesians,* 1.297 Walke not henceforth as others doe, in va∣nitie of their minde, &c. And againe with the same Apostle I say vnto you,* 1.298 The night is past, the day is at hand, let vs there∣fore cast away the workes of darknesse, &c. Haue light in your selues, and communicate the light that is in you vnto others: which is the second qualitie mentioned here by the Apostle.

The second qualitie which I noted here in these lights, in the Philippians, is that they held forth the word of life vnto

others. How? Not so much in word, and talke, as that by the example of their life they gaue plaine proofe that the word of life dwelt in them plenteously. Whence I noted another qualitie necessarily requisite in all the children of God, which is, that they haue not only light in themselues, but they also communicate the same vnto others. The children of God must not thinke it enough to keepe themselues vnspotted of the world, but they must by word, and deed, and example of life, helpe to pull others out of the fire. The Prophet descri∣bing the wicked man by certaine fruits of the flesh, amongst other things saith he, When thou sawest a theefe,* 1.299 thou runnest with him, and hast beene partaker with the adulterers. But the faithfull seruant of God must not only be no such man as will runne with others vnto mischiefe, but hee must reproue the sinnes of vnfaithfulnesse, either by word, or at least by exam∣ple of life, that either by word, or by example of life hee may reclaime the wicked from the wickednesse of his wayes. The Sunne (yee know) keepeth not his light vnto it selfe, but com∣municateth it to the benefit of all creatures vnder heauen. The Moone and the starres likewise, which haue their light from the Sunne, doe the like. The like also must the sonnes of God doe. That light which they haue by their fellowship with Christ Iesus the Sunne of righteousnesse, whether it bee the light of the knowledge of Gods will reuealed in his word, or the light of the spirit of sanctification, all the light that is in them they must communicate to the benefit of their bre∣thren, doing good vnto all, and turning many vnto righte∣ousnesse. And albeit the Ministers of Christ, and dispensers of Gods holy mysteries, ought especially to be such lights as now wee speake of, holding out the word of life vnto others, and turning many vnto righteousnesse, both by word, and by example of life; yet wee see that also all the faithfull chil∣dren of God ought to be such lights, as hauing the word of life in them, shew plainly that they haue it, in that the fruit thereof breaketh forth in them, sometimes in word, and al∣wayes in example of life, vnto the benefit of their brethren. The word of life must be hid euen in the hearts of all the sonnes of God, and it they must hold out in holinesse of life,

and good example vnto their brethren. Yea, what so generall? No exception of country-men, of artificers, of simple women, of poore labourers? Must all be lights holding forth the word of life? This surely is rather for scholars, and Ministers, and learned men, whose imployment is in that studie, and who make that their profession. Belike then the Apostle was de∣ceiued: for by the Apostle it doth plainly appeare, that all the sonnes of God should be lights holding forth the word of life: so that from the word of life hid in their hearts, as from the root, should spring all the fruits of that light which they should communicate vnto the benefit of others. True it is, that as one starre differeth from another in glory, so amongst the sonnes of God, some are more cleare and bright shining lights than others, some better instructed and taught in the word of life than others: for some are ordained to teach, some to be taught; some by hearing only, some both by hearing and reading, grow vp in the knowledge of the word of life. Yet still this is true, that in all the sonnes of God there should be some measure of the knowledge of the word of life where∣of they should make shew at least in holinesse of their life, and integritie of their conuersation, whereby they might draw others vnto God. And as it should be, so it were to be wished it were. But so farre are we from holding out the word of life in holinesse of life vnto others, that by our prophanenesse and wickednesse a great many of vs shew plainly that the word of life is not in vs. How ready wee are euery one of vs to runne with another vnto mischiefe, to spend the time one with ano∣ther in excesse, and riot, and vnthriftinesse, to deceiue, op∣presse, wrong, reuile, and shame one another if wee can, hee seeth little that seeth not. Againe, how slow wee are to pro∣uoke one another to godlinesse and good workes, to draw one another out of the snares of the deuill, that wee be not taken and holden therewith, to stirre vp one another vnto peace, and loue, and meeknesse, and temperance, and patience, and almes-deeds, and brotherly kindnesse, and other such like fruits of the spirit, who seeth not that seeth ought? And if these things be so, how can wee thinke that the word of life is in vs? Certainly where it is, it maketh the man of God so to

abound in euery good worke, and so to hate euery worke of the flesh, so to shine in himselfe, and likewise to giue light vnto others, that it doth easily appeare that God is in him indeed. Take heed therefore lest the light which seemeth to be in you be indeed darknesse. Haue light in your selues, and commu∣nicate the light that is in you one with another. Hate the sins of vnfaithfulnesse, and the workes of darknesse, both in your selues, and in others. Prouoke one another to godlinesse, and to good workes, and hold forth the word of life in all holi∣nesse of life one vnto another. Remember that yee are lights; walke therefore as children of the light. It is a title wherein the ministers of Christ Iesus doe worthily glorie, that they are the lights of the world. Yee see that not they alone, but yee also are lights of the world, if yee bee the faithfull children of God. Striue herein to bee as neere vnto thy God as thou canst, that so thy light may shine, that there bee no darknesse at all in thee: and make it a great part of thy studie and delight by the light that is in thee to bring others out of darknesse into light. And let this suffice to bee spoken touching this honor giuen to the saints of God, that they are called lights, and touching the qualities required in these lights, namely that they haue light in themselues, and that they communi∣cate it vnto others.

The last thing which I note in these words is the glorious title giuen vnto the word of God. The word of God, and the Gospell of Iesus Christ ye see is heere caled the word of life. So likewise Peter calleth it when he saith vnto Christ, Master,* 1.300 to whom shall wee goe? Thou hast the words of eternall life. So likewise the Angell calleth it where hauing brought the Apo∣stles out of prison, hee saith vnto them, Goe your way,* 1.301 and stand in the Temple, and speake to the people all the words of this life. Now the reasons why the word of God and the Gospell of Christ Iesus is called the word of life, are many: As first it is called the word of life, because by it wee are begotten and borne againe vnto a new life, euen a spirituall life in Christ Ie∣sus, as the Apostle Peter witnesseth, saying,* 1.302 Loue one another with a pure heart feruently, being borne anew, not of mortall seede, but of immortall, by the word of God. Secondly, it is called the

word of life,* 1.303 because it is the power of God vnto saluation vnto all them that beleeue, and the sauour of life vnto life in them that are saued, as witnesseth the Apostle. Thirdly, it is so called, be∣cause therein Christ which is our life, and who is properly called the word of life, is preached and offered vnto vs, toge∣ther with all the benefits of his blessed death and passion. Lastly it is so called, because it is the lanterne vnto our feet, and the light vnto our steps, to direct vs in the right way that leadeth to eternall life and saluation. Here must all other wri∣tings in the world whatsoeuer stand backe. No word of life but this: nay indeed no word but this; for no mans writing whatsoeuer was euer called the word. Only the word of God that is the word, and that is the word of life. I meddle not now with those other glorious titles giuen to the word in holy Scriptures, as that it is called the word of God, the wholesome word of truth, the Gospell of saluation, &c.

Euen this, that it is called the word of life, may teach vs how precious the ministerie and preaching thereof ought to be vnto vs, euen more precious than thousands of gold and siluer, and as wee desire to be saued in the day of Christ, so should wee thirst after these most sweet waters of life. But what thirsting is there after them? They are brought vnto vs in conduits euen vnto our doores, and yet wee will scarce step out of our doores to drinke of them: nay wee will sit in our doores, and in our houses, talking and sleeping, rather than wee will come into the house of God, and drinke of these wa∣ters. Euery light excuse and euery small businesse will serue to stay vs from comming to heare the word read and preached. I told you euen now of our slacknesse in comming, of our negligence in hearing, of our carelesnesse to meditate after we haue heard of the holy word of life. If I should adde vnto that complaint another of prophaning the Lords day, which should be wholly spent in hearing, and reading, and medita∣ting of the holy word of life, of prophaning it, I say, with dan∣cing, and drinking, and playing at this or that game, or kee∣ping this or that vnprofitable and vnnecessary obseruation and custome, should I iustly be reproued? Yea but this yee

doe in the morning, or in the euening, not in seruice-time of day: Yea but this yee doe on the Lords day, which the Lord hath commanded to be kept holy, not only in seruice-time of day, but Remember (saith he) that thou keepe holy the Sabboth day. Hee doth not limit it to this or that part of the day, but keepe the day holy, by hearing, and reading, and meditating in the holy word of life. Yea but this is too precise, and strait, and sauours too much of Puritanisme. Well, be it as it will, thou must either be a Puritan in obseruation of the comman∣dement, or else thou bringest vpon thy selfe iudgement. O consider this, men and brethren, what it is that wee call you vnto. It is the word of life, by which you must be begotten vnto eternall life, or else you cannot be saued, by the direction and guidance whereof you must enter into rest, or else you shall neuer finde rest vnto your soules. Dauid when he could not be present in the assemblie of Gods people, to praise his God, & heare his word, because of his persecutors, he thought the sparrowes and the swallowes happy, that might nestle themselues in the house of God. Insomuch that he brake out, as Psal. 42.1.2.84.1.2.3.4 10. Our case is not as Dauids was: wee may come. We should say therefore with Dauid in ano∣ther place, I was glad, &c. Yea we should call one vnto ano∣ther, and say as it is in Esay, Come and let vs goe vp, &c.* 1.304 Scru∣tamini Scripturas, &c. Ioh. 5.39. Let the word of Christ dwell in you plenteously, &c. In a famine of bread yee need no exhorta∣tion to seeke for bread to refresh and sustaine your bodies. Your soules farre more precious than your bodies; and your soules hunger-starued, and yet what care for your soules? The sicknesse is most dangerous when it is least felt.

LECTƲRE XXXVIII.

PHILIP. 2. verse 15, 16, 17, 18.

That I may reioyce in the day of Christ that I haue not runne in vaine, nor laboured in vaine &c.

THus farre of the former reason, and of the vses thence to bee made by vs heretofore. Now followeth the latter reason drawne from the Apostle himselfe in these words, that I may reiojce in the day of Christ &c.

That I may reioyce &c.] This is the Apo∣stle his latter reason whereby he would en∣force his former exhortations: and it is as if he had said; My beloued, I exhort you that you make an end of your owne saluation with feare and trembling; and that ye do all things with your neighbours and brethren without murmuring and reasonings: and these things I would haue you to doe as for your owne sakes, that yee may be blamelesse and pure &c; so for my sake also, that I may reioyce &c. Yea, and if yee marke it, euen in these words he would haue them to doe as he hath exhorted them both for his sake, and for their sakes also. For he would haue them to walke before God in all obedience with feare and trembling, and with their neighbour in all loue without murmuring &c. why? that he may reioyce: thats for his owne sake. But wherein doth he desire to reioyce? Euen in their saluation, that he hath not runne in vaine, nor laboured in vaine amongst them, but that by his Ministerie and Apostleship they are gained vnto Christ; That I may re∣ioyce in the day of Christ &c. By the day of Christ the Apostle meaneth that day when God shall iudge the secrets of all men by Iesus Christ; that day of Christ his second comming vnto iudgement, when it shall be rendred vnto euery man accord∣ing to that he hath done in his flesh be it good or euill; as also in many other places of the new Testament. This day is cal∣led

sometimes the day of Gods wrath, sometimes the day of his appearing, sometimes the day of iudgement, sometimes the great day, sometimes that day, sometimes the day of the Lord, sometimes the day of our Lord Iesus Christ, sometimes the day of Christ. Now that day of Christ his second com∣ming vnto iudgement is therefore called the day of Christ, because in that day God shall giue all iudgement vnto him, and he shall descend from heauen with a shoute, and with the voice of the Archangell, and with the trumpet of God, and all shall appeare before his iudgement seate, and he shall sepa∣rate the sheepe from the goates, and set the sheepe on his right hand, and the goates on the left, and shall say to the one, Come yee blessed of my Father; and to the other, Depart from me yee cursed. Now the Apostle would haue the Philippians so to walke both before God and men, that in this day of Christ when he shall giue to euery man according as his worke shall be, he may reioyce: wherein? that hee hath not runne in vaine &c, .i. that by his labours he hath gained them vnto Christ. The manner of speech which the Apostle vseth, seemeth to be borrowed from them that runne in a race, wherein though many runne, and labour hard toward the marke, yet one alone receiueth the price, and the rest runne in vaine, and labour in vaine, because they obtaine not the pr••ce or the thing which they runne for. So the Apostle ma∣keth his account that in respect of them he should be like vn∣to those that runne in vaine and labour in vaine, if hauing la∣boured to gaine them vnto Christ, they should not walke worthy of Christ. This therefore in this place is the summe of the Apostle his desire, that the Philippians would so walke worthy of Christ both before God, and with their brethren, that in the day of Christ, when his labours in the Lord should not be in vaine he might reioyce that he had not spent his strength amongst them in vaine, but by his preaching of Christ Iesus vnto them had gained them vnto Christ, who should then giue both vnto him and them the crowne of sal∣uation for their glory. This is the summe, and the sense like∣wise of that which the Apostle speaketh in this place. Now let vs see what vse we may make hereof for our selues.

Here then 1. I note that the saluation of Gods people is the ioy & crowne of the faithfull Minister of Christ in the day of Christ. This shall be his glory in that day with his Christ, whose Minister he is, that he hath gained many vnto Christ. And therefore this our Apostle in another place calleth the Philippians his ioy & his crowne;* 1.305 whereby he signifieth both the present ioy & comfort which he taketh in them, and the sure hope which he hath that they shall be his ioy and his crowne in the day of the Lord. To the like purpose he writeth to the Thessalonians,* 1.306 saying, what is our hope, or ioy, or crowne of reioycing? are not euen you in the presence of our Lord Iesus Christ at his comming?* 1.307 Yes yee are our glory & ioy: when? not onely now present, but in the presence of our Lord Iesus Christ at his comming. As plaine to this purpose is that in the last of Da∣niel,* 1.308 where he saith, that they that turne many vnto righteousnesse shall shine as the starres for euer and euer; which no doubt is principally meant of the Ministers of Christ Iesus. And if it shall be said in that day vnto euery good and faithfull ser∣uant,* 1.309 It is well done good seruant and faithfull, enter into thy ma∣sters ioy; how much more shall it be said so vnto the faithfull Minister of Christ Iesus? What greater encouragements can there be vnto the Ministers of Christ Iesus to make them faith∣full and painefull in their places, to make them labour with all alacritie and cheerefulnesse to gaine many vnto Christ, to turne many vnto righteousnesse? O but there are many dis∣couragements: For who more contemned, who more disdai∣ned, who more hated, who more disgraced then the Ministers of Christ Iesus? True it is, and it is the shame of our times, that they are counted of many as the very of-scourings of the world; and the more faithfull that they are the more they are hated, and oftentimes the more persecuted. If we sowe cushions vnder all arme-holes; if we speake smoothing and fawning words; if we cry peace, peace, all is well; if we med∣dle not with the sinnes of the people, but onely teach a truth in a generalitie, happily we shall please, or not displease, but liue in rest and quiet. But if we lift vp our voices like trum∣pets, and tell the house of Iacob their sinnes, and the house of Israel their transgrassions; if we search, and cut vp, and lance

the sores of our people; if we sharply reproue such & such sins whereof their own consciences condemne them to be guilty, then they begin to hate vs, to disgrace vs, to persecute vs, to tra∣duce vs as cursed Chams, as seditious fellowes, & troublers of the State, and to speake all manner of euill sayings against vs. Herod, ye know, when he heard Iohn did many things,* 1.310 and heard him gladly. But after that Iohn had reproued him for his incest he quickly lost his head. The Iewes likwise heard Steuen a great while answering for himselfe: But when he began to come somewhat neere vnto them, and to touch them to the quicke, when he came vpon them with,* 1.311 Yee stiffe-necked and of vncir∣cumcised hearts and eares, yee haue alwaies resisted the Holy Ghost &c. then it is said, that their hearts brast for anger, and that they gnashed at him with their teeth, and quickly after stoned him to death. I say not that it fareth so at this day. For sinne, God be thanked, may be boldly rebuked without feare of such dan∣ger. But this we finde true by experience, that whose sore we touch his hatred most commonly we purchase, and if wee be but suspected in our reproofes of sinne to note such and such men, we shall not want whatsoeuer they can say or do against vs. Thus render they vnto vs hatred for our good will, and when we strike at the roote of any sinne, and wound only that we may heale; they tell vs we only vtter our choler or malice, and that we might well enough finde our selues other matter then to note them in our Sermons. But this, as I said, is the shame of our times, that the more faithfull and painefull they are the worse commonly they are intreated. But herein we comfort our selues that our conscience beareth vs witnesse in what singlenes of heart as before the Lord we doe the worke of our ministerie, and that howsoeuer now through their dis∣graces, and reproches, and contempts, and hatreds, and perse∣cutions our reioycing be diminished; yet our reioycing in the day of Christ shall no man take from vs, but then they that haue beleeued, and they that haue beene conuerted from go∣ing astray out of the right way by our ministerie, shall be vnto vs the crowne of our reioycing. Then for that we haue laid out our talent to the best aduantage we could, we shall heare that voice, It is well done good seruant and faithfull, and then

those that hated vs without cause, and disgraced vs without our desert, shall not dare to hold vp their heads against vs, but shall be confounded in that day. In the meane time, if when we haue sowen the seede of Gods word many sharpe showres doe follow, and many blacke tempests ouertake one another, yet must we with the husbandman patiently expect the time of haruest; we must in patience possesse our soules vntill the day of Christ, and then we shall reioyce in the pre∣sence of our Lord Iesus Christ at his comming, when we and they whom we haue gained vnto Christ shall meete him in the clouds, that we may be euer with the Lord. For they whom we haue gained vnto Christ shall be the crowne of our reioy∣cing in that day.

Yea but what if when we haue laboured either we see no fruits of our labours in them that heare vs, or that fruit which seemed to shoote forth in the blade doe afterwards fall away and wither,* 1.312 as the Apostle complaineth that they of Asia were turned from him, doth the glory of the Minister in that day depend vpon the saluation of them that heare him? Doth he runne in vaine, and labour in vaine, if he gaine not them vnto Christ? Certainly of this I am perswaded that the moe soules they gaine vnto Christ, the more glorious shall be their crowne of reioycing. And therefore the Apostles glory, no doubt shall be exceeding glorious, by whose labours so many Churches were planted, so many soules were brought vnto the faith. Yet his glory in that day doth not wholy depend vpon the saluation of them that heare him. The vsing of his talent faithfully shall be accounted vnto him as gaining with it. Neither is his running and his labouring in vaine in re∣spect of himselfe, but onely in respect of them whose hearts the Lord doth not open that they should heare, and be∣leeue, and be saued: as it is plaine out of Esay, where Christ in his members thus complaineth, I haue laboured in vaine, I haue spent my strength in vaine,* 1.313 and for nothing: but my iudge∣ment is with the Lord, & my worke with my God: though Israel be not gathered,* 1.314 yet shall I be glorious in the eyes of the Lord, and my God shall be my strength. By which words it is out of all doubt cleared, that howsoeuer the Ministers labour be often

in vaine, howsoeuer his strength be often spent in vaine in re∣spect of them that heare him, because thereby their hearts are not mollified, and they brought vnto the obedience of the faith, yet for themselues their iudgement is with the Lord, and their worke with their God. Though they that heare them be of such vncircumcised hearts and eares that they can∣not be gained vnto Christ, yet shall they be glorious in the eyes of the Lord, and their God shall be their strength. To the like purpose is that in Ezechiel, where the Lord instru∣cting the Minister, and watchman of the house of Israel in his dutie, he saith,* 1.315 Sonne of man I haue made thee a watchman &c. if thou warne the wicked, and he turne not from his wicked∣nesse, nor from his wicked way, he shall die in his iniquitie, but thou hast deliuered thy soule &c. What is then the Ministers dutie? To warne the wicked: and his dutie is to turne from the wick∣ednesse of his waies. If the Minister warne, his labour is not in vaine in the Lord, he deliuereth his owne soule: but if the wicked being warned turne not from the wickednesse of his waies, he dieth in his iniquitie; so that his Minister in re∣spect of him hath runne in vaine, and laboured in vaine, be∣cause he hath not reclaimed him from the wickednesse of his wayes.

Here then is a notable aduertisement for them that are hea∣rers of the word, to take heede that their watchman which is set ouer them spend not his strength in vaine, and for nothing amongst them. The Minister, yee heare, he runnes, he la∣bours, he sweates, he is still playing his prizes, still trying his maisteries, still plowing vp the fallow ground of your hearts, in euery season, yea in season and out of season sowing the im∣mortall seede of the word, alwaies on his watch tower in cold and in heate, giuing warning of euery enemie which he doth descry. Happily yee haue another conceit of the Ministers labour, at least many haue, that it is no such continuall la∣bour, that there is no such care or paines therein as is preten∣ded. Well whatsoeuer account yee make of the labour, there∣in he spends his strength, and oftentimes his bloud. It is for you to looke vnto it that he spend not his strength in vaine. If he teach you the waies of the Lord, and yee receiue not

instruction, if he reproue such sinnes as breake out amongst you, and ye hate to be reformed, if hee call to fasting, wee∣ping, and mourning, and ye fall to eating, drinking, and dauncing; if he exhort you to study to bee blamelesse, and pure, and the sonnes of God in the middest of a naughty and crooked nation, and to shine amongst them as lights, holding forth the word of life, and ye giue your members seruants to vncleanesse, and to iniquity, to commit iniquity; in a word, if he out of the word either teach, or improue, or correct, or instruct in righteousnesse, & ye refuse to hearken to the voice of the charmer charme he neuer so wisely, what else doth hee in respect of you but runne in vaine, and labour in vaine? And if he spend his strength in vaine amongst you, his worke is with his God; but your bloud is vpon your owne head, yee die in your sinnes, but his soule is deliuered. The minister his desire is to reioyce in the day of Christ, but wherein? in your saluation. If in that day he shall not reioyce in your saluation, what do ye thinke will be your portion? His desire is not to runne in vaine, nor to labour in vaine: but it is in respect of you, that he may gaine you vnto Christ. For hee knoweth that his labour is not in vaine in the Lord. Hearken therefore and obey, and harden not your hearts as in the prouocation, and as in the day of tentation in the wildernesse. If thou hearken, thou shalt be the crowne of his reioycing, and the crowne of his reioycing is in thy saluation. And in any case take heed that thou iudge not amisse of him that is set ouer thee in the Lord, to admonish thee of thy w••••es. For whatso∣euer it is wherein he either teacheth, or improueth, or corre∣cteth, or instructeth thee it is that hee may reioyce in the day of Christ, that he hath not runne in vaine, nor laboured in vaine. And this much of this later reason to enforce the for∣mer exhortations.

Yea and though I be offered &c.] The Apostle as yee haue heard vrged the Philippians that they would walke in all obe∣dience with God, and in all meeknesse with their brethren, e∣uen the rather for his sake that he might reioyce ouer them in the day of Christ. Now the better to enforce this reason drawne from himselfe, in these words hee assureth them that

such is his longing after their saluation, that if by his death they might be confirmed and strengthened in the faith, hee would most willingly and ioyfully giue his life for them, and if he shall do so, he would not haue them to be sory, but to be glad and reioyce thereat. The manner of speech here vsed is drawne from the sacrifices of the old law, wherein the Priests were commanded after their comming into the land of Ca∣naan,* 1.316 alwaies to poure out a drinke offering vpon the sacrifice that was offered. The Apostle therefore alluding hereunto saith, that if his soule should now bee poured out as a drinke offering vpon that spirituall sacrifice of their faith, which by his ministery and Apostleship they had embraced for their farther confirmation and strengthening therein, he would be glad, and reioyce with them for that their faith by his death were strengthened.

Here then we may obserue how zealous the Pastor ought to be of the saluation of his flocke, he ought with Saint Paul in this place to be willing to giue vp his life for them.* 1.317 The good shepheard, saith our Sauiour, giueth his life for his sheepe. Christ himselfe was indeed this good shepheard here spoken of, who when wee were yet sinners died for vs. But herein likewise he set before vs a paterne, how we should approue our selues to be good shepheards. Nothing should bee so deare vnto vs as the good of them ouer whom the Lord made vs ouerseers, persecution and banishment, stripes and imprisonments, yea the losse of life it selfe must rather bee indured then their sal∣uation be neglected. What then? are wee simply to giue vp our liues for our flockes: What if they be such as will bee glad thereat, and rather then faile will themselues persecute vs, yea and take our liues from vs? Such sheepe indeed there are as persecute their shepheard, and desire if they can to make him wearie of his life. But this is that which now from our Apostle we teach, that if our death may bee for the enlarging of Christ his kingdome, and for the confirmation and en∣crease of their faith vnto whom we haue preached the Gospell, then we are not to loue our liues vnto the death. What then? because our death may be for the confirmation of their faith, are we to offer our selues vnto death? Nay wee may not seeke

death, nor willingly runne our selues into danger. But if the will of the Lord be such that by our bloud wee seale that testi∣mony which we haue giuen to Christ Iesus, and so confirme our brethren in the things that they haue heard and learned by our ministery, we are not to shrinke at it, but willingly to embrace it. Yea but the cuppe of death is bitter, how then can we be glad and reioyce in it. True, happily we should not greatly reioyce in that violent and vntimely death being con∣sidered in it selfe. But knowing that our bloud is the seede of the Church, and that by our death and persecution many are made more bold to professe the Gospell of Christ Iesus, wee should be glad and reioyce in the fruit that we know comes to the Church by our death and persecution. And thus our Sa∣uiour by precept hath taught vs to doe saying,* 1.318 Blessed are yee when men reuile you, and persecute you &c. reioyce and bee glad, for great is your reward in heauen. Thus the Apostles likewise haue taught vs by example, who when they had bin cast in pri∣son, and afterwards beaten, departed reioycing that they were counted worthy to suffer rebuke for Christ his name. As they by precept and example haue taught vs, so ought wee to reioyce in tribulations and persecutions, & to be glad though we be offered vp vpon the sacrifice of their faith who by our ministerie haue belieued.

Should then the saluation of your soules, and the confir∣mation of your faith be so deare vnto vs, euen dearer then our owne liues? How ought ye then to be affected towards vs, and our ministerie? It was a notable testimonie that the Apostle gaue vnto the Galathians,* 1.319 wherein he bore them record that if it had beene possible they would haue pluckt out their owne eies, and haue giuen them to him. Nothing more deare then their eyes, and yet so neere had their soules beene knit vnto him in reuerence and loue for the Gospells sake, that they would haue giuen him their very eies to haue done him good. Shall I say that ye ought to be thus affected towards vs? I say not so: but I say that ye ought so to thinke of vs, as of the mi∣nisters of Christ, and disposers of the secrets of God. Yee ought to thinke of vs as of the Embassadors for Christ, and that we pray you in Christs stead, as though God did beseech

you through vs. In a word, if we ought to lay downe our liues for our sheepe, our sheepe ought to heare our voice. And certainely if we were so liuely and Christianly toucht with a feeling of the sweetnesse of the word of life as we should be, if the powerfulnesse thereof had so seasoned and seazed vpon our soules as it ought, then would we heare his voice, and o∣bey him, and follow him, we would reuerence and regard him for the truths sake which he preacheth. It is said of Lydia, that when she had heard Paul preach, and the Lord had so o∣pened her hart that she belieued the things that Paul spak, she was so desirous that Paul and those that were with him should come into her house, and abide a while with her, that she ne∣uer left them till she had constrained them;* 1.320 If yee haue iudged mee to be faithfull to the Lord saith she, come into mine house, and abide there, and she constrained vs saith Luke. It seemes besides other purposes which shee had, that she thought her house would be the better if she might get them into it. Not many Lydiaes. I wish we might haue such hearers, as Peter had, that when they had heard vs would be pricked in their hearts, and say vnto vs, men and brethren what shall we doe?* 1.321 such as would be so carefull to heare what we speake that they would lay the same vp in their hearts, and digest it in their soules. Our de∣sire is as I said ere while, that our labour in the word may not be vnto you in vaine, but that by our ministery we may offer you vp as liuing sacrifices, holy, and acceptable vnto God. If we ought not to spare our liues vnto the death for you, yee ought so to heare the word of vs that yee grow vp in faith, and loue, and euery good worke. If wee ought to poure out our bloud for an offering for you, for the confirming of your faith, ye ought first by faith through our ministery to be made a spirituall sacrifice vnto God, that so our soules may be pou∣red out as a drinke offering vpon the sacrifice of your faith. For both these are implied here in our Apostle. Wee heare what Pastor and people should doe: and wee see in daily ex∣perience what they doe, euen both so little answerably vnto that they should doe, that it may be as truly now said, as it was in the Prophets time, like Pastor, like people. But I will not now stand farther to open and cut vp these soares. Consider

only in a 〈…〉〈…〉 me, I beseech you, a reason which mee ••hinkes may be gathered from these words for the stirring vp of both Pastor and people vnto that they should doe.

If ye marke it, both the obedience of their faith which are gained vnto Christ by the ministerie of the word, and likwise the martyrdome and death of those that giue their liues for their sheepe, are by a borrowed speech called sacrifices and offerings. Though I be offered, there the Apostle his death is called an offering: vpon the sacrifice and seruice of your faith, their faith, whereunto by his seruice and ministery they had obeyed, is called a sacrifice. Now what sacrifices be these? These be the sacrifices of the new Testament: these bee liuely sacrifices and holy, and acceptable vnto God: and these to∣gether with the sacrifice of praise, and of the workes of loue are the only sacrifices which now Christians are to offer vnto their God. An end of all other sacrifices was then when Christ cried vpon the crosse, it is finished. These onely remaine, and these are our reasonable seruing of God. How should not this stirre vp both Pastor and people to doe that they should? In the Pastor his burning zeale to giue his life for his people, in the people their obedience of faith by the ministery of their Pastors, are their holy and Christian sacrifices, and their rea∣sonable seruing of God. And these sacrifices are now no lesse to be offered by vs in the new Testament, then were those sa∣crifices of beasts and other like things to be offered in the old Testament, and surely are farre more acceptable vnto God then were they. But I promised only to speak of this in a word. Now a word likewise of that that followeth.

For the same cause &c.] In these words the Apostle armeth them against sorrow if he should be offered vp vpon the sacri∣fice of their faith. As he would be glad and reioyce with them if their faith should be confirmed by his death, so hee would haue them likewise to be glad and reioyce with him if hee by his bloud should seale the testimony of their faith. What then? must we be glad and reioyce when our best Pastors and teachers are taken from vs? Did not the Church well, when Steuen was stoned to death,* 1.322 to make great lamentation for him? Yes no doubt they did well: and whensoeuer the

Church is depriued of any worthy member, especially of a∣ny worthy Pastor and Teacher, there is iust cause of great sor∣row. And the Apostle alloweth a moderation in lamenting for the dead, so that we sorrow not as they that haue no hope.* 1.323 And it was a part of Iehoiakims plague that he should be buried like an Asse, and none to make lamentation for him. The mea∣ning then is not, that we should reioyce and be glad, and not mourne simply at the death of our best Pastors and Teachers, but that wee should bee glad and reioyce at the fruite which comes to the Church by their death, if they suffer martyrdom for the confirmation of the brethrens faith. For seeing their constancie and their cheerefulnesse to seale that truth with their bloud which they taught and preached, this should both make vs reioice that God giueth such strength vnto his Saints, and likewise confirme vs in the faith of Iesus Christ, and fur∣ther animate vs patiently to endure whatsoeuer tribulations for Christ his sake. The Apostle himselfe would not, no doubt, reioyce simply in his suffering and death, but in that onely thereby God should be glorified, and Gods children streng∣thened. So we are to reioyce not simply that our Pastors and Teachers are taken by the hands of Tyrants, and racked, and martyred, but in that God vouchsafeth thus to conforme them to the image of his sonne, and to make their bloud the seede of the Church, so that thereby both the faith of them that are already in the Church is confirmed, and others like∣wise are brought vnto the faith. Here only wee are to looke to this caueat, that we do not iudge of a martyr only by his suffer∣ing, but further by the cause of his suffering. For not the suf∣fering, but the cause of his suffering makes him a Martyr. If he suffer death for the testimonie of Christ Iesus his death is well called a martyrdome. And in his death we are so to reioyce as already ye haue heard. Thus farre of the reasons enforcing o∣bedience to those exhortations which the Apostle inferreth vpon the example of Christ his humility and obedience, which the Apostle laid as a most strong and sure ground of his exhortation vnto humblenesse and lowlines of minde.

LECTƲRE XXXIX.

PHILIP. 2. Verse 19.20.

And I trust in the Lord Iesus to send Timotheus shortly vnto you, that I also may be of good comfort, when I know your state &c.

AND I hope in the Lord Iesus] In this lat∣ter part of this Chapter the Apostle his desire is to comfort the Philippians, and indeed to confirme them that they should not bee troubled though they liued in the middest of a naughty and crooked nation, as it appeareth they did ex vers. 15. but that they should grow forward from grace vnto grace that when hee should heare of them, he might heare of them to his comfort. To comfort them therefore he 1. promiseth to send Timothy vnto them, a man whom themselues knew to bee a faithfull minister of Christ Iesus, and to loue them sincerely. 2. He putteth them in hope of his owne comming shortly after vnto them. 3. He telleth them that now he sendeth their faithfull minister Epa∣phroditus vnto them, and the causes why. By all which things as the Philippians were iustly to be comforted, so were they so many caueats to warne them that neither Timothy, nor hee, nor Epaphroditus might finde any cause of griefe, or discom∣fort amongst them when they should come vnto them. In his promise to send Timothy vnto them, I note, 1. his promise to send him; 2. the reason why he sent him rather then any o∣ther. In his promise 1. I note the holy limitation thereof. 2. The promise. 3. The end of sending him.

Touching the 1. Paul doth not absolutely promise to send Timothy vnto them, but, saith he, I hope in the Lord Iesus &c. It is to bee vnderstood that at this time when the Apostle wrote these things, he was in prison at Rome, where Timothy

ministred vnto him, and serued him in such things as he nee∣ded. Now it seemes he was in hope shortly to bee deliuered out of prison, and then his certaine resolution was first to send Timothy vnto them, and then shortly after himselfe to come vnto them. But how the Lord would dispose of these things he knew not. Onely hee knew that the heart of Ne∣ro who had cast him in prison was in the hand of the Lord Ie∣sus to dispose of as seemed best to his godly wisedome, and so he loued them that he hoped the Lord Iesus would deliuer him out of prison, and bring him vnto them. Because there∣fore he knew not certainely how it would please the Lord to dispose of these things, hee doth not absolutely promise to send Timothy vnto them, but inasmuch as his loue to them made him to hope the best, hee saith, I hope in the Lord Iesus &c.

The lesson which hence wee haue to learne is this, in all things whatsoeuer we purpose to doe still to depend vpon the will and pleasure of the Lord Iesus; not resolutely to set down this or that will I doe, but with these or the like conditions and limitations, I hope in the Lord Iesus to doe it, if God will I will doe it &c. For as in God alone we liue, and mooue, and haue our being, so he alone directeth all our waies, and order∣eth all our counsels as seemeth best vnto his godly wisedome. We may purpose, and we may intend such and such things as come into our heads, or our occasions lead vs vnto, but nei∣ther lies it in vs to bring the things to passe, neither doe wee know what shall be the euent of such things as wee purpose. It is God that by his speciall prouidence doth direct the euent of whatsoeuer we purpose euen as it best pleaseth him. This is plaine by diuers places of scripture which might be alledged to this purpose. The hart of man purposeth his way,* 1.324 saith Salomon but the Lord directeth his steps. His steps. What is that? euen all mens actions & whatsoeuer he taketh in hand are gouern'd by God, and directed as seemeth best vnto him. Again, it is an other prouerbe of Salomon;* 1.325 The steps of man are ruled by the Lord, how can a man then vnderstand his owne way: the meaning is that whatsoeuer a man doth it is wholy and onely guided and ruled by God his almighty power and prouidence, so

that he cannot possibly vnderstand certainely the issues of his owne thoughts and purposes. And therefore the Prophet Ieremie thus confesseth vnto the Lord and saith, O Lord I know that the way of man is not in himselfe,* 1.326 neither is it in man to walke and direct his steps. Which the Prophet spake vpon oc∣casion of Nebuchadnezzars turning his power to goe against Ierusalem because of Zedekiaes rebellion; when at his first setting forth from home he had purposed to haue made warre against the Moabites and Ammonites. Such is the power of the Lord to turne the purposes and deuises of mans heart which way it seemeth best vnto him, so that whatsoeuer his purpose be, yet can he not tell what shall be the issue thereof. Nay if we looke a litle farther into the matter we shall finde, that howsoeuer it seemeth vnto man that it is in himselfe to purpose and deuise what himselfe listeth, yet can he not deuise or purpose any thing that is good, vnlesse God by his grace preuenting him put them in his heart; according to that it is said, It is God which worketh in vs both the will, and the deede, euen of his good pleasure. And therefore that place mentioned be∣fore, The heart of man purposeth his way; and that in the be∣ginning of the same chapter, The preparations of the heart are in man &c, they are to be vnderstood onely by way of con∣cession, as if Salomon had thus said; Be it that man hath in∣numerable thoughts in his heart, be it that in his head he de∣uise this and that, as if it were in himselfe to purpose and de∣uise what he would, which is not, yet the answer of the tongue is of the Lord, saith Salomon. The meaning of the whole indeed is this, that both the thoughts of mans heart, and the words of mans mouth are wholy guided and gouerned by the Lord. Not onely then the successe and euent of whatsoeuer we pur∣pose, but both the purposes of our hearts, by grace preuenting vs, and likewise the issues thereof by grace following vs are wholly gouerned of the Lord. He in his speciall prouidence ordereth and disposeth all things as seemeth best vnto him. We are therefore to learne wholly to depend vpon him in whose hand are our hearts and all our waies; and whatsoeuer it be that we purpose to do, we are not resolutely to set downe this or that will I doe, as if our owne waies were in our owne

hands, but still with submission vnto the Lord, I hope in the Lord Iesus, and, if the Lord will. It was the Apostle Iames his complaint, that men too much presuming of themselues would set downe and say,* 1.327 We will goe to day or to morrow into such a Citie, or such a Citie, we will continue there so long and so long, we will buy and sell such and such wares, and we will make such and such gaine. And I wish it might not iustly be com∣plained of at this day, that we doe too too resolutely breake out into such speeches as these mentioned by the Apostle, and other such like. Well, that which the Apostle laid downe for a rule vnto them, ought also to be a rule vnto vs: we ought to say in all such cases, if the Lord will we will doe this or that: or as our Apostle saith in this place, I hope in the Lord Iesus to doe this or that. This forme of speech best beseemeth Christians, and vsing this forme of speech we shew plainely whatsoeuer it is we goe about, or purpose to doe, that we de∣pend wholy vpon the Lord his pleasure for the successe and issue thereof, and acknowledge that onely what he will shall be done therein. Howbeit I doe not vrge this forme of speech as so precisely necessarie that I put any religion therein, or condemne the omitting thereof as prophane and wicked. For I know that many godly men who gladly acknowledge that truth which I haue taught, and likewise that many of the saints and seruants of God euen in the holy scriptures haue not vsed this forme of speech alwaies vpon such occasions. Yet could I wish, and would exhort euen all the children of God vpon all such occasions euen precisely to obserue this forme of speech: and that with such reuerence and holy feare, as that thereby they would plainely shew that indeede they doe not forget themselues, but know that it is the Lord that ordereth them and all their waies euen as it best pleaseth him, and what successe he giueth to their purposes that they shall haue, whether it be to prosper them, or to ouerthrow them. I adde this of obseruing this forme of speech with reuerence and holy feare, because it so falleth out, I know not how, that oftentimes we vse good formes of speach, when as notwith∣standing our thoughts are litle set, at least not so reuerently as they ought, vpon that we say. For example, what more

common then when we haue sworne to say, God forgiue me that I sweare; when wee haue done such an euill thing, to say, God I cry thee mercy what meant I to doe that; and in this that we now speake of, when we meane to do such a thing to say, Ile doe it, and God will. Speeches commonly vsed, and oftentimes, I doubt not, very well vsed; but oftentimes in such an idle and onely customarie maner that therein we greatly offend, because thinking not what we speake, we speake not with that reuerence we ought to speake. And indeede it is a plaine breach of the third commandement, wherein we are forbidden to take the name of the Lord in vaine: for so often is this holy name taken in vaine, as it is vsed without great reuerence and feare. To conclude this point therefore, let vs learne in all things whatsoeuer we doe, or purpose to doe, still to depend vpon the will and pleasure of the Lord; let vs by the very forme of speech which we vse shew that we doe so, saying with our Apostle, I hope in the Lord Iesus to doe such a thing; or with Iames, If God will and giue leaue I will doe such a thing; and these words let vs vse with all reuerence and holy feare, as speaking from our heart that which proceedeth out of our lips. Thus much of the limitation of the pro∣mise. The promise followeth.

To send Timotheus shortly vnto you] This was the Apostle his promise to send Timothie vnto them. Who Timotheus was appeareth out of Act. 16.1. His mother a Iewesse, his father a Graecian, a man famously knowne and much renow∣ned by reason of those two Epistles which Paul wrote vnto him; whom Paul sometimes calleth his companion, some∣times a minister of God, sometimes his brother and fellow-helper in the Gospell of Christ, sometimes his beloued sonne, sometimes his naturall sonne in the faith. The Apostle there∣fore knowing that the Philippians liued in the middest of a naughty and crooked nation, and being aduertised by Epa∣phroditus their Minister that they were troubled with certaine false Apostles which gloried in their Circumcision, promiseth for their comfort to send Timothie vnto them.

And this commendeth vnto vs the godly care that ought to be in the Minister of Iesus Christ toward his people to com∣fort

them in all their distresses. The same care that Paul had to comfort them by sending a faithfull Minister vnto them, the same ought now the Minister of Christ to haue to com∣fort his people by the ministerie of the word. We are not now to send others: we haue now our standings appointed vnto vs, and therein we are to labour to be such comfort vnto our people by the ministerie of the word, as Paul purposed that Timothie should be vnto them. Yet how it falls out I know not, but so it is, though we be neither Apostles, but tyed vnto our seuerall charges, nor lye in prison that we cannot come our selues, but liue at ease in other places following our owne pleasures, yet will we, as Paul here did vnto them, send vnto our people, not Timotheus, but such as are not at all able to minister a word in due season. But I onely touch this, this place of scripture as mee thinks, vrging mee therevnto, the enlarging of the point being more fit for other places then this.

The end wherefore he sent Timothie vnto them was, as here he saith, that he might be comforted when he knew their estate. In that he saith, that I also may be of good comfort, this doth plainely shew that which I noted before in the promise, that the Apostle meant to send Timothie vnto them that they might be comforted by his ministerie. For so he saith, I trust &c. to send &c. that I also may be of good comfort, .i. that as you shall be comforted by his comming to you and his ministerie among you, so I likewise may be comforted when at his returning from you he shall tell me your state, that you stand in the faith, and in the fellowship which yee haue with other Churches in the Gospell of Christ Iesus.

Here then we may obserue a note of true Christianitie, and sincere loue, which is to be so mutually carefull one for an other that we reioyce one in anothers good, and that we be sorry one at anothers misery. A thing whereunto if either precept, or example, or nature may stirre vs vp we cannot want encitements thereunto.* 1.328 Reioyce (saith the Apostle) with them that reioyce, and weepe with them that weepe. Where (yee see) the Apostle his rule and precept is, that we be so mutually affectioned one vnto another, that the ioy of one may be the

ioy of another, and the griefe of one may be the griefe of another, being so knit together with the bond of Christiani∣tie that both we reioyce, and likewise weepe together. Now see the practise of this rule in the Apostle himselfe: For as tou∣ching reioycing, doth he not in the beginning of all his Epi∣stles almost testifie his comfort and reioycing in all those Churches for that they continued in the faith, and reioyced in the Gospell of Christ? How often doth he begin his Epi∣stle with this and the like saying, I thanke my God alwaies on your behalfe for the grace of God which is giuen you in Christ Ie∣sus &c? All his Epistles to the Churches, saue that to the Ga∣latians haue this or the like beginning. Whereby he signifieth his reioycing in their ioy in the Holy Ghost. Likewise touch∣ing weeping and sorrowing at the griefes of others, he saith, Who is weake,* 1.329 and I am not weake; who is offended, and I burne not? As if he should haue said, such is my care of all the Churches, and so is my soule knit vnto them, that the things that happen vnto them I count to happen vnto my selfe; so that as their ioy is my ioy, so their weaknesse is my weaknesse, their scandall is my scandall, and their griefe is my griefe. What should I bring other examples to this purpose? Doth not euen nature teach this mutuall care one of another, and this mutuall affection one towards another? In the members of our bodie,* 1.330 if one member suffer, doe not all the members suffer with it, and if one member be had in honor, do not all the members reioyce with it? Let but the toe be pricked, head and hands, and all bowe downe to it to helpe it, and are grieued with it. Let the hungry belly be satisfied, all the rest of the members are refreshed and cheared therewithall. And as it is in the members of the naturall bodie, so should it be in the members of the mysticall bodie. All we (my brethren) are baptized by one spirit into one bodie. We are all mem∣bers of Christ Iesus, and euery one anothers members, if we be indeede the sonnes of God. We should therefore be so affectioned one towards another, as both the precept of the Apostle, and the example of the Apostle, both here, and often else where, and as nature it selfe doth teach vs. We should be so mutually carefull one of another, that we should be com∣forted

one in anothers comfort, and grieued one in anothers griefe. Our ioy should be the ioy one of another, our sorrow should be the sorrow one of another, and our affections should be mutuall one towards another. But looke generally into the Church, doe we take comfort in the state of such Churches as we ought to be comforted in? and againe are we grieued for the state of other Churches which we ought to be grieued for? Nay I feare me that the state of such Churches as should comfort vs doth grieue vs, and that we are not grie∣ued for the state of other Churches which should grieue vs. Looke particularly into our selues, is it a comfort vnto vs when we know of the good state one of another; and is it a griefe vnto vs when we heare of the decaied state one of an∣other? Nay commonly we repine when we see the state of others better then our owne either in wealth, or in honor, or in fauour, or the like: and commonly we are glad when we see another, especially if he be of the same trade and professi∣on with vs, goe downe the winde, as we say. We ioy not one in the ioy of another, we grieue not one in the griefe of an∣other: but contrariwise we rather ioy one in the griefe of an∣other, and grieue one in the ioy of another. Well, such re∣ioycing, and such grieuing are not good. Let vs, euen so many as feare God, be otherwise affected one towards an∣other. Let vs take comfort in the good one of another, in the growing vp in wealth, in honor, in fauour, in knowledge, in wisdome, and in euery good grace of the spirit one of another; and let vs be grieued in the misery, in the penurie, in the trou¦ble, in the sorrow, in the ignorance, in the badnes one of an∣other. And if we shall doe this, so many precepts of loue and charitie shall not be needfull for vs, but by the fruits of an vnfeigned loue we shall shew our selues to be Christians in∣deede: for this is an vndoubted note of true Christianitie, and of sincere loue so mutually to be carefull one for another, that we reioyce one in anothers good, and be sorry one at anothers griefe or miserie. Now followeth the reason why he sent him.

For I haue no man like minded &c.] This is the reason why he rather sendeth Timothie then any of the rest that were with

him, because of all that were with him none were like minded in generall to doe their dutie in their ministerie, and none which in particular would so faithfully and sincerely care for their matters, and for the good of their Church as would he. A great commendation of Timothie which was sent, great loue in the Apostle to send such a man vnto them, and very be∣houefull for them to receiue such a man sent in such loue with all gladnes, and to make much of such: all points very well worthy a large discourse; but I can onely point at them. The commendation of Timothie a very fit patterne of a man meete to be commended to the worke of the ministerie, and to be placed ouer a Congregation, to serue in the Tabernacle. He should be such a one as in generall hath a prompt and ready minde to doe the worke of the Lord, to labour in the Lord his vineyard, to doe the worke of an Euangelist, and of a Mi∣nister; and such a one as in particular hath an earnest desire to procure their good vnto whom he is sent, and will faith∣fully and diligently labour to present them ouer whom he is set pure and vnblameable before God. For first his very office, which is to preach the Gospell of Christ Iesus, should worke in him a loue and cheerefull minde to teach the Lord his will, and to preach the Gospell of Christ Iesus. Otherwise he is not meete to be commended to the worke of the ministerie; or at least not so meete as those that haue a prompt minde to doe the worke of the Lord. And againe, his loue of that people vnto which he is sent should make him faithfully to labour to gaine them vnto Christ, that they may be his crowne and his ioy in that day. Otherwise he is not meete to be set ouer that people, or at least not so meete as they that would faithfully labour to that purpose.

Againe, the Apostle his care to send such a man vnto them, may be a good patterne to Bishops and Patrons of Be∣nefices, what manner of men to commend vnto the worke of the ministerie, and to commit the charge of soules vnto. In the like care and loue of Gods people, they should com∣mend such men to this worke, and this charge, as we haue al∣ready spoken of, men willing to doe the worke of the Lord, and which will faithfully care for their matters ouer whom

they are set. Otherwise to say the least, they shew themselues not to haue that care and loue of Gods people which the Apo∣stle had of these Philippians: whereas their care should be the greater, because they commend vnto a continuall charge, and Paul onely sent Timothie to continue for a season with the Phi∣lippians. But the speaking of these things in this place is to litle purpose; therefore I briefly passe them ouer.

The third thing which I obserued in these words, was, how behoouefull it was for the Philippians to receiue such a man, sent in such loue, with all gladnesse, and to make of such: for therefore (no doubt) did the Apostle the rather commend him so as hath beene said, that so the rather they might re∣ceiue him, and embrace his doctrine the more gladly, and be the more careful that he might not mislike any thing amongst them when he should come amongst them. And this may teach you in what reuerence you ought to haue such men when they are set ouer you in the Lord, euen for the words sake which they preach vnto you. They faithfully care for your matters, not for your worldly matters, either in respect of you, or of themselues; for they seeke not yours, but you: but they faithfully care for your spirituall matters, euen for the saluation of your soules; in Christ his stead they beseech you, and exhort you vnto the things that belong vnto your peace; they teach, they improue, they correct, they instruct you, and all is, that your soules may be saued in the day of Christ. Now they leade you forth besides the waters of com∣fort, now they bring you to feed in greene pastures, now they call you backe when yee are wandring out of the way, now they leade you on along in the way, now they wound and breake the hairie scalpe of him that goeth on in his wicked∣nesse, now they heale the bruised and afflicted soule, groning vnder the weight and burden of his sinne. These are such of your matters as they care for, and these they faithfully care for, if they be faithfull Ministers of Christ Iesus. In what re∣gard doe yee thinke yee ought then to haue them euen for their workes sake? Obey them that haue the ouersight of you,* 1.331 saith the Apostle, and submit your selues vnto them, for they watch for your soules, as they that must giue accounts, that they

may doe it with ioy, and not with griefe. And in another place: Wee beseech you,* 1.332 saith the Apostle, that yee know them which la∣bour amongst you, and are ouer you in the Lord, and admonish you, that yee haue them in singular loue for their workes sake. By both which places yee see what reuerence is to be giuen vnto the faithfull Ministers of Christ Iesus. Now, as Samuel said vnto Saul,* 1.333 Hath the Lord as great pleasure in burnt offerings and sacri∣fices, as when his voice is obeyed? so I say vnto you, Haue we as great pleasure in any outward reuerence that can be done vn∣to our persons, as when the word of the Lord which wee preach vnto you is obeyed? No, my brethren, thats not the thing which wee vrge, albeit that also is by you to be regarded, but the principall marke which wee shoot at, is, that wee may not runne in vaine, nor labour in vaine amongst you, but that wee may bring you to the obedience of the faith. We would haue you to take heed vnto the wholesome word of truth, which is able to make you wise vnto saluation, and to esteeme of it not as the word of man, but as it is indeed, as the word of God: for howsoeuer wee be sinfull and mortall men, of the same mould and metall with your selues, that bring you this treasure, yet is it the word of life which wee bring you. O let it dwell plentifully in you, that yee may abound in all know∣ledge and euery good worke, and loue and honour them which faithfully care for your matters.

LECTƲRE XL.

PHILIP. 2. Verse 21.

For all seeke their owne, and not that which is Iesus Christs. 22. But yee know the proofe of him, that as a sonne, &c.

FOr all seeke their owne, &c.] Touching the meaning of which words it is first to bee vnderstood, that the Apostle doth not speake in this place generally of all men, but of such Ministers of the Gospell as were then at Rome with him. What then? Did all the Ministers of the Gospell that were then with him, Timothee onely excepted, seeke their owne, and not that which was Iesus Christs? No, the Apostle I take it is not so to bee vnderstood, that hee speaketh vniuer∣sally of all them, but because very many did so, therefore he saith all seeke their owne &c. euen as wee in our common phrase of speech are wont to say, that all the world is set vpon couetousnesse, because so many runne after riches; and all the world is set on mischiefe, because so many delight in wicked∣nesse. And this manner of speech is not vnusuall in the Scrip∣tures.* 1.334 From the least to the greatest euery one is giuen to couetous∣nesse, saith the Prophet, and from the Prophet to the Priest all deale falsly. Where the Prophets meaning is, that very gene∣rally these faults raigned, and that very many had thus cor∣rupted their wayes, not that all vniuersally were such without exception. And not to instance in moe Scriptures; this wee may often obserue in the Scriptures, that in reproofes of sinne all are accused, if many haue offended. When therefore the Apostle here saith, all seeke their owne, &c. his meaning is, that it was growne to be a very generall fault amongst those Ministers of the Gospell that were with him, that very many of them sought their owne, &c. Againe, touching the fault noted in them, it is to be vnderstood that the Apostles mea∣ning

is not, that they sought their owne, but not that which was Iesus Christs at all: for it is very likely that the Apostle doth not here compare Timothee with those that had fallen from the faith, and turned aside after the world, but with those that did sincerely preach the Gospell of Christ, yet were fur∣ther in loue with the world than they should haue beene. The Apostles meaning therefore I take it is, that many of those that were with him sought their owne; their owne, what? their owne ease, their owne profit, their owne honour, more than the glory of Christ Iesus. They did not simply not seeke that which was Iesus Christs, but they did not seeke that so much as they did seeke their owne. They looked more vnto their owne ease, and pleasure, and profit, than they did vnto those things which might be for the glory of Christ Iesus, and for the increase of his kingdome. For it is very likely that the Apostle had dealt with the rest to goe to Philippi, to see them, and to comfort them, and to confirme them in the faith: and finding them vnwilling to vndertake that iourney in diuers respects, he dealt with Timothee to that purpose. Vpon whose prompt minde thereunto aboue the rest, hee giueth him this commendation aboue the rest. They then whom the Apostle doth here note, yee see are of those Ministers of the Gospell of Christ that were then with him. The thing which he noteth in them, is, that they sought and regarded more the profit, and pleasure, and ease, and honour of themselues, than the glory of God, and the building vp of the Church of Christ Iesus.

Here then first the Apostle descrieth a notable fault in the Ministers of Christ Iesus, which is to seeke their owne, and not that which is Iesus Christs, to regard more their owne ease, or pleasure, or profit, or honour, than the honour of God by preaching the Gospell of Christ Iesus. A grieuous fault in them that both by integritie of life and vncorrupt doctrine should draw others vnto God, that they should seeke any thing rather or sooner than the honour of God: for as our Sa∣uiour saith,* 1.335 If the light that is in thee be darknesse, how great is that darknesse? so I say, If they that should be principall light, in Gods Church, and by the light that is in them should bring

others out of darknesse into light, if they shall turne aside af∣ter the world, or preferre any thing before the doing of their heauenly Fathers businesse, how great and how grieuous must needs their fault be? And yet as grieuous as the fault is, how faultie this way haue the Priests of the most high God in the old Testament, and the Ministers of Christ Iesus in the new, beene at all times? The sonnes of Eli, Hophni, and Phinehas, Priests of the Lord,* 1.336 they so turned aside after the loue of their bellies, and after the loue of their pleasures, that they forgat, or else cared not for the Law of their God. And how often doe the Prophets complaine of such Shepheards as feede themselues, and not their flockes? In the new Testament the Apostle noted it in Iohn Marke,* 1.337 that hee departed from him and Barnabas from Pamphilia, and went not with them to the worke; in Demas, that hee forsooke him, and embraced this present world; and in this place hee notes (it seemes) many, that they sought their owne, and not that which was Iesus Christs. And if here this fault had staied, the harme had beene the lesse. But both alwayes there haue beene, and still there are euen to this our day, many tainted with this fault: for not to speake of those monsters of men, rather than Ministers of Christ, that intrude themselues into this holy calling, not with any purpose to worke in the Lord his vineyard, but only to feed vpon the portion of the Leuites, making of the mini∣sterie no more but a plaine occupation; not to speake, I say, of these, because these are not worthy to liue; Of those that doe sincerely preach the Gospell of Christ Iesus, are there not many that doe more seeke their owne than that which is Iesus Christs? How many are there that doe withdraw their shoul∣ders from this burden as much and as often as they can, and take as little paines in this worke as they can? And doe not these seeke their owne ease more than that which is Iesus Christs? Againe, how many are there whose mindes being bewitched with the loue of the world, are so carefully occu∣pied about the things of this life, that they doe not intend the worke of their ministerie as they should? And doe not these seeke their owne profit more than that which is Iesus Christs? Againe, how many are there that preach themselues rather

than Iesus Christ, seeking rather their owne praise than that which is of God, and studying rather to speake vnto the eare than vnto the heart? And doe not these seeke their owne cre∣dit and praise rather than that which is of Iesus Christ? Againe, how many are there which preach Christ rather through strife and enuie, than of good will; rather in hope of preferment for their paines, than of desire to gaine them that heare them vnto Christ; rather for any other respect almost, than in any zeale of the glory of God? And doe not all these seeke their owne rather than that which is Iesus Christs? Well, it is a fault, and a grieuous fault in the Ministers of Christ Iesus, in any respect to preferre any thing before the glory and increase of his kingdome whose Ministers they are, to seeke either their owne ease, or their owne pleasure, or their owne profit, or their owne honour, or any thing else rather or more than the building vp of Christ his Church in faith, and in loue, and in euery good worke of the spirit.

Now if this be a fault in them, hereby wee are taught what dutie is requisite in the Ministers of Christ Iesus, namely so to seeke their owne, as that first and principally they seeke that which is Iesus Christs. And what is that? That is the glory of Christ Iesus, the increase of his kingdome, the buil∣ding vp of his Church vnto a spirituall Temple, the turning of many vnto righteousnesse, the saluation of mens soules. This is that businesse which they must first and principally in∣tend, and then such other things as may be fur••herances, or at least no hinderances thereunto. Our calling and commis∣sion is to preach the Gospell of Christ Iesus: a woe is vnto vs if wee preach not the Gospell; and our Apostle most straitly doth adiure vs vnto this dutie,* 1.338 saying, I charge thee before God, and before the Lord Iesus Christ, &c. The worke then of our ministerie is the thing that wee haue to looke vnto; the thing wherein we must spend our strength and our studie, is to doe our heauenly Fathers businesse in begetting men vnto the faith, and teaching them the way that leadeth vnto saluation and life euerlasting. Wee must not seeke our owne, but that which is Iesus Christs. Our Sauiour, when his mother Mary came and expostulated the matter with him, why hee staied

behinde them in Ierusalem, Know yee not, saith he,* 1.339 that I must goe about my Fathers businesse? Whereby hee plainly teacheth vs, that the principall thing wee are to regard is the principall end of our being and calling. So that this being our calling, and the thing whereunto wee are set apart, to preach the Go∣spell of God, wee are by Christ his example to minde this aboue all things else whatsoeuer.

What then? Must a Minister so wholly intend the worke of his ministerie, as that he may not care for his familie? must he so weyne himselfe from the affaires of this life, as that hee may not at all meddle with the things of this life? No, not so, he may and ought to care for his familie,* 1.340 otherwise he is worse then an Infidell. And againe the Apostle declaring in parti∣cular the office of a Minister, saith,* 1.341 he must be one that can rule his owne house honestly, hauing children in obedience with all hone∣stie: For (saith the Apostle) if he cannot rule his owne house, how shall be care for the Church of God? Out of which words yee may obserue the clearing of two points; whereof the one is, that they may haue house and familie, wife and children; otherwise how should the Apostle say that the Minister must be such a one as hauing children vnder obedience, can rule his owne house honestly? The other is, that an honest and godly care ouer his owne house, and the things that belong thereunto, is very requisite in the Minister of Christ Iesus. All care then, and all seeking of his owne, all intermedling with the things of this life, is not simply forbid the Minister of Christ, but such onely as doth withdraw him from that ••hereon his principall care should be set. Hee may seeke his owne, so that principally he seeke that which is Iesus Christs: for that is the fault here noted, that they seeke their owne m••re then that which is Iesus Christs; and that is the dutie here implied, that they ought first and principally to seeke that which is Iesus Christs, and then that which is their owne. This then is generally to be concluded, that neither ease, nor pleasure, nor profit, nor honour, nor any thing else should withdraw them from the worke of their ministerie, neither in the worke of their ministerie should their eye be set vpon any thing, but only vpon the glory of God, and the edification of

the Church of Christ Iesus: and hereon should their zeale be so set, that they should be euen eaten vp and consumed there∣with.

The second thing which I note in these words, is touching the time when the Apostle noted this fault in the Ministers of Christ. It was a fault, and a generall fault then in the time of the Apostles, in that golden age of the Church, when they that were immediately called by Christ Iesus, and put apart to preach the Gospell of God, taught the wayes of God most perfectly. Then euen those Ministers which had beene taught and instructed by the Apostles themselues, those whom the Apostles ceased not to put them in minde of their holy cal∣ling, and of the duties belonging thereunto, euen they sought their owne more then that which was Iesus Christs: they loo∣ked some after their ease, some after their profit, some after their pleasure, some after their honour, more than after the high price of their calling in Christ Iesus. Which note I doe the rather obserue in particular, because of those that are al∣wayes complaining, as of all things in generall, that they were neuer worse, so of the ministerie in particular, that it was ne∣uer worse then now it is. For as this is the humor of very many, alwayes to mislike the present state the most, and to commend former times, though a great deale worse, yet a great deale more then the times wherein they liue; so if once we come in talke of the Ministerie, oh Ministers neuer worse, neuer more idle, neuer more couetous, neuer more ambiti∣ous then now they are. Yea enter this discourse, and yee shall haue many will neuer want matter, but the more they talke, the more they may of this argument. And I wish wee were able to stop their mouthes when they so willingly ob∣serue the generall corruption in the ministerie in our dayes, I wish wee were able to say truly that simply they speake an vntruth. But I cannot, neither is it my purpose to excuse the the faults of our times in the ministerie. Bee it therefore true, which indeed is true, that very many of our coat and calling doe more seeke their owne then that which is Iesus Christ••, is this fault now more generall in the Ministers then euer it was? What, are Ministers now more idle, doe they now

seeke their owne ease more then euer they did? Doth not the Apostle in his day note Iohn Marke for this fault?* 1.342 Are they now more couetous, doe they now seeke their owne wealth more then euer they did? Doth not the Apostle in his day note Demas for this fault? Are they more ambitious,* 1.343 doe they now seeke after and loue preeminence more then euer they did?* 1.344 Doth not the Apostle Iohn in his day note Diotrephes for this fault? Oh, but if a note were now taken of those that are faultie these wayes, not one, but very many should bee found faultie each of these wayes. As though because the Apostle noted no moe, there were then no moe. Nay, in that the Apostle noteth these of these faults, wee know that euen then the Ministers of Christ were tainted with these faults, but how generally wee know not. But tell me ye that presse this point so hard, that Ministers are now worse then euer they were: say the most and the worst ye can, can yee say more or worse then this, that all seeke their owne, and not that which is Iesus Christs? And said not the Apostle thus much in his day, as here we see? The Apostle in his day meant it not vniuersally of all, neither can yee say it at this day vniuersally of all, that all seeke their owne, and not that which is Iesus Christs. Nay if wee shall speake vnto the point, that which the truth is in∣deed, I am perswaded that neuer in any age the number of faithfull Ministers was greater then our age hath and doth af∣foord; neuer moe that with lesse selfe-respects, and more zeale to Gods house, laboured in the worke of their ministerie, then now there doe. I•• may be that the graces of Gods holy spirit were powred downe in greater measure and abundance vpon some in some times heretofore, then now they are, and that the word hath beene more powerfull through a greater operation of the holy spirit in the mouthes of some hereto∣fore, then now it is, as it was (no doubt) in the time of the Apostles, with whom the Lord wrought most powerfully and wonderfully, and as happily it hath beene in some since that time; yet, as I said before, I am perswaded that neuer in any time there were moe, more enflamed with the zeale of Gods spirit, faithfully, painfully, and sincerely, without selfe respects, to labour in the worke of their ministerie, and to

build vp Christ his Church in faith, and in loue, and in euery good worke, then now there are. For if we should looke into all succeeding times after the time of the Apostles, especially if we should looke into the times since the mysterie of iniqui∣tie beganne to worke in and vnder that man of sinne, what else should we finde but idlenesse, and couetousnesse, and licenti∣ousnesse, and ambition, and what wickednesse not? Hee hath lifted vp himselfe on high,* 1.345 and hath exalted himselfe against all that is called God, or that is worshipped, so that hee doth sit as God in the Temple of God, shewing himselfe that he is God. And what else doth his whole Clergie seeke, but the abetting of his pride, and the maintaining of his triple Crowne, together with such ease, and pleasure, and profit, as followes thereupon? So that if euer it were truly said of any, that they sought their owne, and not that which is Iesus Christs, then in my iudgement may it as truly be said of them as of any. Thus then yee see that it is not the fault of our time alone, that now Ministers seeke their owne more then that which is Iesus Christs, but that euen in the Apostles time it was so, as also that how ge∣nerall soeuer the fault now be, yet is it not more generall then euer it was, but rather the number of them that seeke that which is Iesus Christs more then their owne, is now greater then euer it was. Take heed therefore, men and brethren, lest at any time ye be deceiued. The Ministers of Christ they ate as beacons on the top of an hill, in euery mans eye, and euery mans tongue talking of them, and what talke of them more common, then of branding them with some fault or other, thereby to discredit that truth which they preach? It is no new thing, yee see, that Ministers haue their faults, and hee is the best that hath the fewest. And howsoeuer they tell you that Ministers are now worse then euer they were, beleeue them not: for if the worst be said that can be, there cannot be worse then this, that all seeke their owne, and not that which is Iesus Christs; and thus much said the Apostle in his time.

The third and last thing which I note from these words, is, that howsoeuer properly, and in the meaning of the Apostle, these words in this place be onely affirmed of the Ministers of Christ Iesus, yet may they truly be affirmed euen of all men

in generall, that all men for the most part doe seeke their owne more then that which is Iesus Christs, first looking vnto the things of this life, and then afterwards vnto the things that belong vnto their peace in Christ Iesus. This is a point which needs not long to be stood vpon, being so plaine a truth in our owne experience, that which way soeuer we cast our eyes, vnto high or low, rich or poore, it cannot be denied. For looke into the delights and desires of men, and see what it is that they principally hunt and seeke after. Are there not many that are so ambitious, that they seeke by all meanes possible to be great, and to be had in honour of all men? And yet how many of them,* 1.346 remembring that promotion commeth nei∣ther from the East, nor from the West, nor yet from the South, but that God alone putteth downe one, and setteth vp another, doe first seeke the Lord and his strength, and doe first honour him, that so he may honour them before all peo∣ple? Nay euery plot is sooner and oftener cast then this, and this comes seldome or neuer within their thoughts, or if it doe, yet this is too slow a course for them, God must giue them leaue to climbe vp another way, and then when they are where they would be, they will serue him perhaps when they thinke of him. Againe, are there not many that are so coue∣tous, that they seeke by all meanes to be rich, and to be Lords (if it were possible) of the whole earth? And yet how many of them remembring that the Lord maketh poore and ma∣keth rich, doe first seeke the Lord, so to become rich by him? Nay if fraud, oppression, vsurie, or the like will make them rich, they will not wait vpon the Lord, but thus they will be∣come rich. Yea but these, and such like, as seeke and delight only in pleasures, and idlenesse, and riches, and honour, and the like, they seeke these things altogether, they seeke not the Lord at all, neither is God in all their thoughts: but thou see∣kest the Lord, and delightest in his Law. And so doe many, which yet seeke their owne more then that which is Iesus Christs. Wilt thou then see whether thine owne things or the things of Christ Iesus be more sought of thee, whether in some things thou preferre not thy selfe before thy Christ and his will? Aske thine owne heart, and see whether if thy God

should bid thee doe as Zacheus did,* 1.347 giue halfe of thy goods to the poore, and if thou hast taken from any man by forged ca∣uillation, to restore him foure-fold, whether (I say) it would not grieue thee so to doe. See whether if thy Christ should say vnto thee as he said to the young man in the Gospell, Goe sell that thou hast,* 1.348 and giue to the poore, and thou shalt haue trea∣sure in heauen, and come and follow mee, whether (I say) thou couldest be content to doe so. See whether in thy care for thy health, for thy wealth, for thy life, &c. thy first and chiefe care therein be that thereby thy God may be glorified. See (I say) and looke into these and the like things with a strait eye, and this shall be a good rule for thee to know whether thou seeke thine owne more then Iesus Christs. And howso∣euer you shall finde your selues in the examination of these things, guiltie or guiltlesse, this you must know, that Christian dutie requireth this of vs, that first and principally we should seeke the glory of God, and the things that belong vnto our peace, and then afterwards the things that belong vnto this life. Wee are carefull for many things, what to eat, what to drinke, wherewith to be clothed, how to liue and pay euery man his owne, how to prouide for our wiues and our chil∣dren, how to maintaine our state and calling, &c. and so wee may, and so wee ought to haue a godly care of these things, without diffidence or distrust in Gods gracious prouidence: but the rule which our Sauiour Christ giueth, that must wee still keepe,* 1.349 first to seeke the kingdome of God and his righteousnes, and then all these things (which are outward meanes of liuing and well liuing) shall be cast vpon vs. Christ must bee vnto vs health, and wealth, and life, and all things else. We must cast our care vpon him, and he will care for vs. Aboue all things wee must submit our selues vnto his will, and walke after his Law, and whatsoeuer things are needfull and meet for vs, hee will minister vnto vs. Let euery man therefore so seeke his owne things, that first and principally hee seeke the things of God; let him so minde earthly things, that his affections be principally set on the things that are aboue; let him so regard his body, that he principally looke vnto his soule.

LECTƲRE XLI.

PHILIP. 2. Vers. 22.23.24.

But yee know the proofe of him, that as a sonne with the father, hee hath serued with mee in the Gospell.

NOw the Apostle in these words, to cleere Ti∣mothee of that fault wherewith very many of the rest were tainted, that hee sought not his owne more than that which was Iesus Christs, he asketh no other or better proofe thereof then their owne knowledge and ex∣perience of him, for that they knew very well that Timothee as a sonne with the father, serued with the Apostle the Lord Christ in preaching of his Gospell.

But yee (saith the Apostle) know the proofe of him, &c.] As if the Apostle should haue said, The rest that are with mee, at least very many of them, seeke their owne more then that which is Iesus Christs. But for Timothee, your selues will serue to cleere him of this fault: yee know vpon that knowledge and proofe which yee haue of him, that hee is another kinde of man, that he hath serued with me, euen as a sonne with his father, whom? Christ Iesus: wherein? in the Gospell, that is, in the preaching of the Gospell, his ministerie is fully knowne vnto you, that both he and I haue walked after one rule in preaching of the Gospell of Iesus Christ, euen that wee haue walked as the father and the sonne in the selfe same steps, vn∣to the building of the spirituall Temple of Christ Iesus, hee walking as hee hath mee for example. This I take to bee the Apostle his meaning in these words. The notes hence to bee obserued I will rather point at, then much stand vpon, especi∣ally in this place and auditorie.

1. Hence I note that Timothy whom the Apostle sent vnto the Philippians, was a man of whom they had had proofe and experience before, and whose faithfulnesse in the worke of his ministery was so well knowne vnto them that they could not

doubt thereof. And this was the cause why the Apostle thought it not needfull to labour much in the clearing of Ti∣mothy from such faults as had infected the rest, or in the en∣larging of his commendation: they knew that as a son with the father, so he had laboured with the Apostle in preaching the Gospell of Christ Iesus. A thing whereunto euen all the ministers of Christ Iesus ought most earnestly to striue, by their faithfull and carefull walking in the workes of their cal∣ling to approue themselues, not onely before the Lord, but also before men, to be the faithfull seruants of Christ Iesus. Yea but here is all the skill to do so: or rather it seemeth a thing impossible to approue our selues both before the Lord, and also before men. For if we yet should please men we were not the seruants of Christ. And therefore the Apostle in an o∣nother place protesteth against pleasing of men,* 1.350 and saith, we so speake, not as they that please men, but God which trieth our hearts.* 1.351 How is it then possible for vs to approue our selues both before God, and before men? True, it is a matter of no small difficulty. If we crie peace, peace, all is well, if we sew cushions vnder their elbowes, and speake faire and smooth∣ing words, if we suffer them to take their fill of pleasure, and to wallow in their wickednesse, and either say nought vnto them, or runne with them, happily wee may please men, but doubtlesse we shall not please God. Againe, if we crie aloude and lift vp our voices like trumpets, and tell the house of Ia∣cob their sinnes, and the house of Israel their transgressions, if we rouse them out of that dead sleepe of sinne whereinto they are fallen, and lay the axe to the roote of sinne to cut it vp by the rootes; if we poure vineger into such wounds as fin hath made in their soules, and denounce the sharp threatnings of the law against them, happily wee may approue our selues vnto the Lord, but doubtlesse we shall not approue our selues vnto men. Nay what almost can we say or doe, whereby wee shall be able to approue our selues both before the Lord, and before men? What then? are we to striue vnto an impossibi∣lity? Not so neither; but this being out of doubt that wee ought to approue our selues before the Lord whose Ministers we are, and whose name wee beare before our people; wee

ought likewise so faithfully and carefully to walke in our cal∣ling before men, as that vnto their consciences wee may giue certaine proofes that we are the seruants of Iesus Christ. We cannot alwaies so approue our selues vnto men, as that what we say or doe shall please them, neither doe we or ought we to striue thereunto; but we may and ought so to worke the work of our ministery, and to doe the duties of our calling as that they ought to approue vs, and may know that we are the ser∣uants of Iesus Christ, howsoeuer wee come vnto them, whe∣ther, as the Apostle saith, with a rodde, or in loue,* 1.352 and in the spi∣rit of meeknesse. For whether wee come with a rodde, or in loue, and in the spirit of meeknesse, whether we improue, or correct, or instruct, or exhort, or rebuke, our care and endea∣uour therein is to approue our selues vnto him whose Mini∣sters wee are, and that wee may bee found faithfull among you.

Now as we ought thus to approue our selues vnto you, and by our faithfull walking in our calling to giue such proofe of our selues vnto you that ye may know that indeede wee serue the Lord in the Gospell; so againe ought yee to take heede of approuing any who giues not plaine proofe that he serues the Lord in the Gospell. They whom ye must approue, must bee such as seeke not yours but you, such as first seeke that which is the Lord Iesus Christs, and then that which is their owne, such as ye know by your owne proofe that they serue their Lord Iesus Christ in preaching of his Gospell, and not them∣selues or any else whomsoeuer. For from their lips ye shall re∣ceiue knowledge and instruction, and by their mouth ye shall be taught in the waies of the Lord, and in the workes of his commandements. For they seruing the Lord Iesus from their hearts purely out of the abundance of their hearts endite good matters, and their tongue is as the penne of a ready writer. Now whether all of this congregation approue such, and none but such, your selues can better tell then behoueth me to iudge. But not to dissemble my feare, I am in feare, as the Apostle saith, of some of you, that you more approue of such as serue that man of sinne in seducing you by traditions, then of such as serue the Lord in the preaching of the Gospell. The

Apostle ye know maketh mention of some bad ones, it is easie to gesse who at this day doe most resemble them,* 1.353 which creep into houses, and lead captiue simple women laden with sins, and led with diuers lusts &c. And our Sauiour likwise maketh mention of such as compasse sea and land to make one of their profession,* 1.354 and when hee is made they make him two∣fold more the childe of hell then they themselues are. I feare least some of them haue beguiled some of you, and seduced your foolish hearts that ye should not hearken and obey the holy word of life, which onely is able to make you wise vnto saluation through the faith which is in Christ Iesus. For how else commeth it to passe that some doe so seldome present themselues in the holy place where they might heare the things that belong vnto their peace? And how else commeth it to passe, that some when the Preacher beginnes make an end of their deuotion, and leauing the house of God go to their owne houses? Haue they any exception against vs? Doe we teach for doctrines mens precepts? Doe wee handle the word deceitfully? Do we keepe backe any of Gods counsell? Nay in all these things, as in the whole worke of our ministe∣rie we study to approue our selues both before the Lord, and before men. An exception they haue, but almost they know not what. The truth is; they are not able to trie the spirits whether they are of God. And therefore they approue them which prophecie lies vnto them out of their owne braine. But ye beloued learne to know and approue him who giues plaine proofe that he serues the Lord in the Gospell, in the sincere and faithfull preaching thereof.

Yea, but ye will say vnto mee, wee would gladly approue them that serue the Lord in the Gospell. But how shall wee know who serue the Lord in the Gospell? For they that are wholy deuoted vnto the seruice of that man of sinne, and pro∣phecy lies out of their owne braine will say that they serue the Lord in the Gospel, aswell as they will which sincerely preach the Gospell of Christ Iesus vnto the confusion of that man of sinne. Note therefore that the Apostle in this place doth not simply say of Timothy that he serued the Lord in the Gospell, but that he serued with him in the Gospell. Wherin he giueth

him this testimonie that hee did sincerely teach Christ Iesus, preaching no other Gospell then that which the Apostle him∣selfe preached, but walking in the same steppes with him vnto the building of the spirituall temple of Christ Iesus, euen as he had him for example. Will yee then know who they are that serue the Lord in the Gospell? Euen they that serue the Lord in the Gospell with Paul, they that preach no other Gospell then Paul preached, they which ground the doctrines which they teach, not vpon mens precepts, but vpon the sure foundation of the Prophets and Apostles. Trie therefore who they are that walke as they haue the Apostle for example, see who they are that after his example testifie the kingdome of God, and preach vnto the people concerning Christ Iesus out of the law of Moses, and out of the Prophets.* 1.355 It is regi∣stred ye know, vnto the great commendation of the men of Berea, that they searched the Scriptures daily, and sought whether the things which they heard of Paul and Silas were so. Obserue the same rule: search the Scriptures; for they te∣stifie of Christ and of his truth. It is our desire that ye would trie by this rule both vs, and them which teach otherwise then we teach; and then that yee would approue them whom by proofe ye shall know to serue the Lord with Paul in the Gos∣pell. The rule which wee haue giuen whereby to know them that serue the Lord in the Gospel is most certaine and sure, and it standeth you aswell vpon to approue them, & them alone, who giue plaine proofe that they serue the Lord in the Gos∣pell, as it standeth vs vpon to labour by faithfull walking in our calling to approue our selues before the Lord, and be∣fore men.

The next thing which I note out of these words is, that which the Apostle addeth by way of amplification, that Timothy seru∣ed with Paul as a sonne with the father, for the Apostle doth not simply say, ye know the proofe of him that he hath serued with me in the Gospell, but by way of amplification vnto Ti∣motheus greater commendation he addeth, that as a son with the father he had serued with him &c. Whence I obserue a notable example of that modesty and reuerence which ought to be in particular in younger Ministers towards them that

are their auncients and haue gone before them in that worke, and which ought to be in generall in all the sonnes of God towards their Elders, but especially towards those that haue begotten them in the faith. Young Timothy seruing with aged Paul in the Gospell euen as a son with his father, should teach younger Ministers to honour and to reuerence their an∣cients in the ministery, and to walke as they haue them for example, especially if they walke as aged Paul did faithfully and painfully in the workes of their calling. Otherwise, if they delight in idlenesse, or mind earthly things, if they seeke their owne more then that which is Iesus Christs, they are to be no more patternes vnto vs to follow then the examples of old Eli, or Demas, or the like. Nay I thinke the younger may and ought, yet with all modesty because of their yeeres, to put them in minde of their duties, and to beseech them that as fathers they will go before them in all holinesse of example, with incorrupt doctrine, with grauitie, integritie, and with the wholesome word which cannot be reproued. But if they walke as aged Paul did faithfully, and painefully in the worke•• of their calling, if in all holinesse of example they walke before them, as fathers before their children, if as fathers they haue begotten them in the faith, then surely ought the younger Ministers to honour and to reuerence them euen as sons do their fathers, and as Timothy did honour Paul. A note wor∣••hy the vrging and enlarging if the place were as conuenient for the vrging of it as the time requireth the vrging of it. A sonne will not easily get himselfe vp to the toppe of an hill thence to glance at such things as may turne to his fathers shame, much lesse thence to cast dung in his face, and pur∣posely to speake such things as iustly may grieue him, least of all vpon an imagined error in his father will he thence loade him with blasphemies. A sonne, I say, will not thus doe, and a minister should not thus do. For he should serue the Lord with him in the Gospell, as a sonne with the father.

Againe, young Timothy vsed himselfe towards aged Paul as a sonne towards his father. A good lesson for those of yon∣ger yeeres to teach them in what regard they ought to haue their elders and their betters; they ought to honour and to

reuerence them, and to performe other duties vnto them in some sort as to their fathers. For so we see the Scripture would haue them accounted as fathers, as where the admonition is, rebuke not an elder, but exhort him as a father, and the elder women as mothers. And the fashion and custome of them is good whose manner it is to salute elder men as fathers,* 1.356 & el∣der women as mothers. I doe only point at this note by the way, because of the ill education of many of our youth, who regard not at all the gray haires of the aged, but oftentimes most contumeliously do abuse them, calling them old fooles, dooting fooles, and the like. Well, the precept is,* 1.357 Thou shalt rise vp before the hoare-head, and honour the person of the old man. But this punishment is iust with the Lord vnto him that re∣uerenceth not the person of the old man, that either hee shall not come vnto the honour of old age, or else his old age shall be without honour.

But an especiall thing which all of vs hence should learne is, how we should walke in respect of them that haue begot vs in the faith of Christ Iesus. As Timothy regarded Paul who had begot him in the faith, so must we regard those that haue begot vs in the faith, euen as a sonne carrieth himselfe towards his father, so should we carrie our selues towards them. And therefore are they called our spirituall fathers in the Scrip∣tures, and we their sonnes if by their ministery they haue be∣gotten vs in the faith. I beseech thee, saith the Apostle in the Epistle to Philemon, for my sonne Onesimus,* 1.358 whom I haue begot∣ten in my bonds: where he calleth Onesimus his sonne. In the Epistle to the Corinthians, Though yee haue, saith the Apostle,* 1.359 tenne thousand Instructors in Christ, yet haue ye not many fathers: for in Christ Iesus I haue begotten you through the Gospell: Where he calleth himselfe their father in the same respect that before he called Onesimus his sonne, euen because hee had begotten them in the faith. And in the Epistle to the Galathians,* 1.360 My little children, saith hee, of whom I trauell in birth againe vntill Christ be formed in you: where he sheweth that he was a mother, and they as the sonnes of his wombe. And wherfore is it that the ministers of Christ his Gospell are thus called our fathers, and mothers as it were, and we their sonnes, but to note vnto

vs that we haue our life in Christ Iesus through their ministe∣rie, and so to put vs in minde of that duty which we owe vnto them in respect of our regeneration and new birth by the im∣mortall seede of God his word through their ministery. Looke then what honour is due by children vnto their parents, whe∣ther it be reuerence, or obedience, or maintenance, or what∣soeuer else it be, the same wee must account due by vs vnto our spirituall fathers in Christ Iesus. And therefore faith our Sauiour Christ,* 1.361 He that heareth you heareth me, and he that de∣spiseth you despiseth me. And the Apostle, obey them, saith hee, that haue the ouer-sight of you, and submit your selues vnto them; for they watch, saith he, for your soules, &c. Againe, saith the same Apostle,* 1.362 The elders that rule well are worthy of double honor, especially they which labour in the word and doctrine &c. Let vs therefore take heede how we do despise, or not reuerence these our spirituall fathers in Christ Iesus.* 1.363 For if the eye that mocketh his father, and despiseth the instruction of his mother shall be a pray vnto the rauens of the valley to picke it out, and vnto the young Egles to eate it: How much more shall it be so vnto vs if wee despise the instruction of our fathers in Christ Iesus, and if wee stop our eares at the voice of their charming charme they neuer so wisely. Againe let vs take heede how we doe not obey those our spirituall fathers in Christ Iesus.* 1.364 For if the stubborne and disobedient sonne that will not hearken to the voice of his father, or of his mother, nor will obey their admonition, shall bee stoned with stones vnto the death; how much more shall the iudgement of God ouertake vs if we will not heare, nor incline our eares to obey the voice of our fathers in Christ Iesus, if wee will not hearken and obey their admonitions, and exhortations which in Christ his steede do beseech vs, and admonish vs, and ex∣hort vs. Heare the voice of wisedome, a voice fearefull yet most true,* 1.365 because, saith Wisedome, I haue called, and ye refused, &c, Euen thus shall it be vnto all them that obey not the voyce of wisedome in the mouth of the Minister. Hearken therefore and obey: for obedience is better then sacrifice. Yea, and re∣uerence the person of the Minister for the words sake which he bringeth. In a word, from this one example of Timotheus commendation, let Ministers of the younger sort learne to

reuerence their auncients in their ministery, let young men learne to honour the person of the aged, and let all of vs learne to carie our selues towards them that haue begotte vs in the faith as sonnes vnto their father.

Now followeth the conclusion of his first promise, which was to send Timotheus vnto them, in these words, him therefore I hope &c. Wherein is set downe the repetition of the former promise, and likewise a farther signification of the time when he would send him. Him, saith he, I hope to send, there is the repetition of the former promise; as soone as I know how it will go with me, here is the signification of the time when he would send him. Before he had said, I trust to send Timotheus shortly vnto you, now he sheweth what he meant by that shortly, that is as soone as he should know whether he should be deliuered from his bonds by Nero, which he hoped should bee shortly. And the cause why he sent him not presently with Epaphrodi∣tus was because as yet he knew not certainely how his matters would go, and he was very desirous that at his Timotheus com∣ming vnto them they might bee comforted ouer his deliue∣rance from his bonds. I haue already pointed at such notes as I thought meete to bee gathered from this promise. It followeth.

And I trust in the Lord] In these words he putteth them in hope of his owne comming shortly vnto them. Which his promise, as the other dependeth vpon the hope of his deliue∣rance out of prison. This hope also of his comming vnto them he putteth them in for their farther comfort, and like∣wise for their farther confirmation in the faith. Whence 1. we may note the Apostle his great care that they might be com∣forted, and therein obserue the great care that the Ministers of Christ Iesus should haue of the comfort of their people in the times of their distresses: of which note wee haue already spo∣ken before. 2. We may note the Apostle his great care that they might grow strong in the faith, and abound in euery good worke vnto the glory of God the father. And this care ought also to be in the Ministers of Christ Iesus towards their people, as also I haue heretofore obserued. Only here remain∣eth one doubt to be answered. For here some happily will

aske, how it fell out with this hope and confidence of the A∣postle, was he deceiued of his hope and confidence, or did he as he hoped he should send Timothy shortly after vnto them, did he as he trusted he should come himselfe shortly after vn∣to them? Whereunto 1. I answere, what if he were deceiued of his hope and confidence? doth this at all impaire his credit and authority? If it had beene a matter of faith and doctrine it should. But this was a thing casuall and contingint, where∣in he might be deceiued, and yet his credit no whit diminish∣ed. For albeit he had the spirit of truth to lead him into all truth in whatsoeuer doctrine hee deliuered vnto the Church. Yet in things that concerned himselfe, especially in things fu∣ture and contingent might he be deceiued; euen as we see in this place that albeit he had the gift of healing, yet Epaphrodi∣tus whom hee dearely loued had like to haue died with him. 2. I answere that whether hee were deceiued of his hope and confidence or no, I cannot certainely tell, because it appea∣reth not by the Scriptures. But very well it might be ••hat both he sent Timothy vnto them, and that himselfe came afterwards vnto them. For this we must know that hee was twise impri∣soned at Rome by Nero. First hee was cast into prison in the third yeere of N••ro, and deliuered in the fift. Againe hee was cast into prison in the twelfth yeere of Nero, and was put to death in the thirteenth of his raigne. Writing therefore this his Epistle in his first imprisonment, it might very well be that in that seuen or eight yeeres betweene that and his second im∣prisonment,* 1.366 both he sent and went to Philippie. And the word which the Apostle here vseth maketh it very probable that both he sent and went thither, being a word which signifieth an assured confidence, and is seldome or neuer vsed but when the thing followeth, which thus is trusted. Howsoeuer hee went, or went not it is no matter of our faith, or where about we neede to be troubled. This is sure, hee trusted in the Lord to come vnto them, and to see them, that so they might bee comforted one in another, and that hee might confirme and strengthen them in the faith. And let this be spoken touching his second promise.

LECTƲRE XLII.

PHILIP. 2. Verse 25.26.

But I supposed it necessary to send my brother Epa∣phroditus vnto you, my companion in labour, and fol∣low souldier, &c.

BƲt I supposed it necessarie] In this last part of this Chapter which concerneth Epaphrodi∣tus, the Apostle 1. signifieth his present sen∣ding of Epaphroditus backe againe vnto them. 2. He setteth downe the causes why he sent him now presently, and staied him not till either Timothy, or himselfe should come vnto them, or till hee should certainely know how his matters would go, whether he should be deliuered out of prison, or no: lastly he praieth them to receiue him with gladnesse, and to make much of him, and such as he is. Touching Epaphroditus it appeareth that he was the Minister of the Church at Philippy; one that so laboured in the worke of his ministerie as that he approued himselfe very well both vnto the Apostle, and vnto the whole Church at Philippy. When the Philippians had heard that Paul was taken prisoner at Rome, they sent this their Minister Epa∣phroditus to see him, and to carie him some reliefe from them, and there to abide with him, as it may seeme, during his im∣prisonment, and to minister vnto him such things as hee needed. Which trust of the Church, and duty vnto Paul whilst he faithfully and painefully discharged, he fell into a ve∣ry great and grieuous sicknesse, so that he was very neere vnto death, euen at deaths doore as we say. Yet such was the Lord his mercy towards him, neither towards him onely, but like∣wise towards Paul, whom his sicknesse had very much affe∣cted, that he restored him vnto health againe. But when hee heard that the Philippians had heard of his sicknesse, hee grew full of heauinesse, fearing least these two things, both Pauls

bands, and his sicknesse should bring too much griefe and sorrow vnto the Church. Being therefore desirous to returne vnto them, and againe being very loth, and happily not well daring to goe, and leaue Paul in prison, he was marueilously perplexed what to doe, and grew full of sadnes and heauines. Which when the Apostle perceiued, and vnderstood that the Philippians were much moued at his sicknes, he thought it necessarie both for his and their comfort to send him present∣ly vnto them, as here he saith, I supposed it necessarie &c. And this may serue for a generall view of these words.

Now for a more particular view of these words, see how the Apostle, least the Philippians should suspect that Epaphroditus had some way not approued himselfe vnto him, because he sent him backe before such time as he knew certainely how things would goe with him; see (I say) what great titles he honoureth him withall, thereby to witnes vnto them what ac∣count he made of him, and of his seruice whiles he was with him. 1. He calleth him his brother, to wit in Christ, begotten in one faith, by one Gospell, vnto one God, which is aboue all, and through all, and in vs all. 2. He calleth him his companion in labour, as in diuers places hee doth diuers others who laboured with him in the preaching of the Gospel of Christ Iesus, and in the building vp of his bodie. 3. He calleth him his fellow souldier, as also he doth Archippus in the Epistle to Philemon, one that fought against spirituall wick∣ednesses, as he did, and did not onely preach as he did, but also suffer troubles, and endure manifold tentations as he did. 4. He calleth him their messenger, whom the whole Church at Philippi sent vnto him to visit him at Rome where he lay in prison▪ for so the word Apostle here vsed in the originall is very well translated in our English Bibles. Lastly, he saith of him, that he was one that ministred vnto him such things as he wanted, which (I thinke) he saith, both in respect of that reliefe which he brought vnto Paul from the Philippians; and likewise in respect of that great vse which he had of him all the while he was with him. Thus then yee see how the Apostle thinking it necessarie to send Epaphroditus home vnto them for such causes as afterwards he mentioneth, sendeth

him loden with commendations, lest happily they should iudge of him at his returne vnto them in any respect other∣wise then were meete. Now let vs see what notes and obser∣uations we may gather hence for our vse.

1. In the sending of Epaphroditus at this time vnto the Phi∣lippians, I note the singular great care of the Apostle ouer those whom he had begotten in the faith of Christ Iesus. He was now in prison, he knew not certainely when, or whether he should be deliuered out of prison, or no; and besides this, it seemes that there were very few of the rest that were with him, saue he onely, and Timothie, in whom the Apostle did or could take any great comfort. For as we heard a litle before, all the rest that were with him, surely very many of them sought their owne, their owne ease, their owne pleasure, their owne profit, their owne honor &c, not that which was Iesus Christs, not that so much as they sought their owne ease, or honour, or pleasure, or profit, or the like. Though therefore both Epaphroditus were desirous to goe to them, and they likewise desirous to see him, yet a man would haue thought here had beene sufficient matter of excuse, especially vnto them who ought vnto him not their Minister alone but them∣selues also. Yet such was his loue towards them, and such was his care of their comfort, that he preferred that before his owne necessitie, more regarding their good then his owne neede.

Now what should this teach vs: Surely it should teach euen all the Ministers of Christ Iesus this lesson, so to tender their good, and their comfort in Christ Iesus ouer whom the Lord hath made them ouerseers, as that they should more re∣gard the things that belong vnto their peace, then the things that belong vnto their owne estate. Yea though they should be offered vp vpon the sacrifice of their faith, that is, though they should giue vp their liues for an offering vnto the Lord for the confirmation and strengthning of their faith, yet should they therein euen be glad and reioyce; so that they should not loue their liues vnto the death, if so their death might be for a sauing health vnto their people. To vrge the necessitie of this dutie, or to complaine of the neglect of this

dutie, though our times require it, yet this place is not so fit for it. And besides euery where almost our people can tell vs of our dutie, and can open their mouthes wide to com∣plaine of our negligence in our dutie. But if our care must be such for you, that we must care more for you then for our selues, what doe yee thinke should againe be your care? Sure∣ly yee should as new borne babes desire the sincere milke of Gods word, your care should be by our ministerie to grow vp in the knowledge of his will, and in all obedience thereunto, and this yee should more care for then for all the things of this life whatsoeuer. Yet care we neuer so much for your sauing health, labour we neuer so much to breede the loue of God, and of his word in you, so to gaine you vnto Christ; though we be altogether carelesse in our owne matters, and onely carefull that yee may know Christ and him crucified, what sense or feeling of religion, what loue of God or godlinesse, what longing or thirsting after the holy word of life which is onely able to make you wise vnto saluation through faith in Christ Iesus, doe we beget and engender in you? Nay euery petty excuse shall serue for good enough to keepe you from comming vnto the courses of Gods house, and presenting your selues in the holy place, where yee might heare the things that belong vnto your peace. Some are too olde to be taught euen in the waies of God, though they know them not at all; and some are so yong that they may learne all be∣times so much as will serue their turne: some haue such busi∣nesse that they cannot come: some are so froward and obsti∣nate that they will not come: some are so idle that they list not to come: some can doe as much good at home as if they came; and some would come oftner then they doe if they might haue another Preacher then they haue. Thus this, and that, & I know not what staies vs too too much from washing our selues in those waters whereby we might be cleansed from all leprosie of sinne; and plainely shew that we care not for the things that belong vnto our peace. Nay where is there greater opposition in the people against their Minister, and some things that they teach, then where the Minister is most painefull and carefull that he may present his people holy

vnto the Lord? And will yee know whence it is that so litle care of growing vp in the knowledge of Gods will, and of walking in the waies of his commandements is in the people, notwithstanding the neuer so great carefulnesse in the Mini∣ster of Iesus Christ. Paul may plant, and Apollos may water,* 1.367 but vnlesse God doe giue the increase, Pauls planting, and Apollos watring are not any thing, to no purpose at all. Sem∣blably the Ministers of Christ Iesus may like good watchmen stand vpon their watch, and giue warning from the Lord; they may labour in all good conscience and with all carefull∣nesse to stirre vp their people vnto a godly care of walking soberly, and righteously, and godly in this present world; but vnlesse God doe stirre vp this care in them by the power of his holy spirit, the Minister spendeth his strength in vaine and for nothing in respect of them. Hence then it is that there is so litle care of growing vp in the knowledge of Gods will, and in all obedience thereunto, euen because the peoples hearts are not so softned and mollified by Gods holy spirit that they should take care of the things that belong vnto their peace, but lying still in the hardnes of their hearts they onely minde earthly things, and set not their affections on the things that are aboue. Examine therefore your selues, men and brethren, and see whether there be in you that care to grow vp by the ministerie of the word in all holinesse and righteousnesse, which you perswade your selues ought to be in the Minister of Christ, that so yee may grow vp. For if I should at large haue discoursed of that care which ought to be in the Minister towards you, which I onely touched, I doubt not but yee would haue easily assented thereunto: nay yee thinke yee can discourse, at least yee will take vpon you to discourse largely enough of that point your selues. See then whether there be in you such an ardent and an inflamed desire to grow vp by the ministerie of the word, as yee thinke there should be in the Minister that yee may be profited by his ministerie. If yee feele no such care and desire in you, it is because the Lord hath not as yet by his powerfull spirit wrought this holy care and desire in you. Striue therefore by praier vnto the Lord for the grace of his holy spirit, whereby

yee may be stirred vp vnto this care and desire, and frequent with all diligence places of holy and religious exercises, that so that weake and languishing desire which is in you, by the power of Gods Spirit working with the word, may be raised and increased. As for you whose hearts the Lord hath infla∣med with a godly care and desire that yee may grow vp in all knowledge of Gods will, and in all obedience thereunto, fol∣low on hard toward the marke for the prize of the high cal∣ling of God in Christ Iesus; goe on from grace to grace, from strength to strength, and this I pray, as our Apostle doth in the former chapter, that your loue may abound yet more and more in knowledge,* 1.368 and in all iudgement &c. In a word, let those that are the Ministers of Christ, and disposers of Gods secrets, so tender their good ouer whom the Lord hath made them ouer∣seers, that they more regard the things that belong vnto their peace, then the things that belong vnto their owne estate. And againe, yee that heare the law of the Lord at their mouthes, and are taught in the waies of your God by their mi∣nisterie, so care to grow vp by their ministerie in the know∣ledge of Gods will, and in all obedience thereunto, that yee care more for that then for all things else of this life whatso∣euer. And let this serue for our first note.

2. In this great commendation of Epaphroditus, and in these many titles wherewith the Apostle honoureth him, I note the Apostle his great modestie towards those that were called to bee Ministers of Christ Iesus, and walked with a straight foote vnto the worke of their ministration. Paul had many and most excellent prerogatiues aboue him, yet doth he call him his brother in Christ: Paul was called immedi∣atly by Christ Iesus himselfe to be an Apostle, and put apart by him to preach the Gospell of God, and filled with gifts and graces aboue others to that purpose, and laboured more abundantly in preaching of the Gospell of Christ then the rest, yet doth he call Epaphroditus his companion in labour, and in preaching of Christ his Gospell: Paul was in stripes, in prison, in perils, in persecutions, and in death more plenti∣full, and more often then the rest of the Apostles, yet doth he call Epaphroditus his fellow souldier, and one that fought

against spirituall wickednesses, and suffered many troubles, and endured manifold tentations as he did. In one word, he was euery way farre and incomparably aboue him, yet doth he make him one as it were, and almost equall with him∣selfe, and highly honor and magnifie the gifts and graces of Gods holy spirit in him, neither doth he account it any dispa∣ragement vnto himselfe to doe so.

Now what should this teach vs? Surely this should be a lesson vnto all in generall whom the Lord hath any way ad∣uanced aboue their brethren, not to despise the meanest of their brethren; and in particular vnto those of greater pla∣ces in the ministerie, that they should not extenuate and lessen the g••fts and graces of Gods spirit in their inferior brethren, but that they should honor and much esteeme of whatsoeuer good graces in them. First therefore in generall, it is the rule of the Apostle, that no man should despise another, but that euery man should make himselfe equall vnto them of the lowest de∣gree, the high vnto the low, the rich vnto the poore, the wise and man of vnderstanding vnto the simple and ignorant. For what hast thou, ô man, that thou hast not receiued? Is thine ho∣nor and promotion great?* 1.369 Promotion commeth neither from the East, nor from the West, nor yet from the South, but it is the Lord that putteth downe one and setteth vp another. Art thou increased in wealth and riches? The Lord maketh poore,* 1.370 and maketh rich: prosperitie and aduersitie, life and death, po∣uertie and riches, euen all these come of the Lord. Hast thou more wisdome, and knowledge, and vnderstanding then others of thy brethren?* 1.371 The Lord onely hath put wisdome in thy reines, the Lord only hath giuen thine heart vnderstanding. Not to instance in moe particulars, that of Iames in generall is most true, Euery good giuing, and euery perfit gift is from aboue,* 1.372 and commeth downe from the father of lights, with whom is no vari∣ablenesse, neither shadowing by turning. Now wherefore hath he made thee great and mighty? that thou mightest tyrannize ouer and oppresse thy brother? Wherefore hath he made thee rich and wealthy? that thou mightest grinde the faces of the poore, and lift vp thy selfe in pride aboue them? Where∣fore hath he made thee wise and of an vnderstanding heart?

that thou mightest disdaine and laugh at the simplicitie and rudenesse of thine inferior brother? Nay whatsoeuer bles∣sing it is that thou hast, it is conferred vpon thee for the ho∣nor and glory of thy God, and for the good and comfort of thy brother.* 1.373 Yee shall haue the poore alwaies with you, saith our Sauiour Christ; and in Deuteronomie the Lord saith, there shall be euer some poore in the land;* 1.374 therefore saith the Lord, thou shalt open thine hand vnto thy brother, to thy needy, and to thy poore in the land. It is then that thou maiest doe good vnto thy poore brother that God hath made thee rich and wealthy: it is that thou maiest instruct, and that thou maiest aduise thy brother in what he standeth neede of thee that he hath made thee wise and learned: it is that thou maiest strengthen and lift thy poore brother out of the myre that God hath made thee great and mighty. I wish our great and mighty men of the world that still climbe, and neuer thinke themselues high enough; I wish our rich and wealthy worldlings that make no end of gathering riches and increasing their substance; I wish our wise and great learned men, whose knowledge puf∣feth them vp more than is meete, would consider these things and lay them vp in their hearts, and practise them in their liues. But doe they not rather glory in these things, as though they had not receiued them, or at least knew not for what end they had receiued them? When they are become as great as Haman, doe they not proue like vnto Haman, euen such as thinke of nothing but of oppressing, and vndoing, and mur∣thering the people of God? When they are become as rich as Nabal, doe they not proue as churlish and as ill conditioned as Nabal, euen such as will part with nothing for the releeuing of the necessities of the poore Saints of God? When they are become as wise as Ahitophel, doe they not proue like vnto Ahitophel, euen such as vse their wisdome and counsell vnto the vtter ruine of Gods children, and desolation of his inheri∣tance? The world seeth, and let the world iudge whether it be so, or no. As for vs, men and brethren, let vs know, that the wise man is not to glory in his wisdome, nor the strong man in his strength, nor the rich man in his riches, but he that reioyceth is to reioyce in the Lord, who giueth him wisdome,

and honor, and strength, and riches, and all things plente∣ously. Neither is he for these things, or any things of like sort, to aduance himself aboue his brethren, as though he were the man vnto whom all men should bowe, and on whom all mens eyes should be set; but he is so to vse these things to Gods glory, and to the good and comfort of his brethren, and to make himselfe equall vnto them of the lowest degree. This (I say) let vs know, and let our knowledge breake forth into all holy practise, that so we may liue without pride, and dis∣daine, and contempt one of another, submitting your selues one vnto another, euery man esteeming other better than himselfe, and communicating the things wherewithall God hath blessed vs, whether wisdome, or knowledge, or riches, or what else soeuer to the good one of another with all cheere∣fullnesse, and in all singlenesse of heart. And let this be spo∣ken touching that which in generall all men who are any way aduanced aboue their brethren may learne from this great mildnesse of the Apostle, in equalling Epaphroditus almost with himselfe, and magnifying the gifts and graces of Gods spirit in him, notwitstanding that he was farre inferior vnto the Apostle.

2. From this same example they in particular that are of greater places in the ministerie may learne a good lesson, which is not to extenuate and lessen the gifts and graces of Gods spirit in their inferior brethren, but to honor and esteem whatsoeuer graces of God in them, though farre meaner then those in themselues. For are they not worthily reproued, which say, as it is in Esay, stand apart, come not neere to me;* 1.375 for I am holier then thou? And are they not as worthily to be repro∣ued, who because of their places and gifts aboue their bre∣thren carry themselues insolently towards their brethren, and in stead of countenancing and gracing them doe vilifie and disgrace them, notwithstanding the good gifts and graces of God in them? Who greater in the Church then Paul was? and whose gifts greater then were his? If he then so counte∣nanced those who were his inferiors much in the ministerie that he called them his brethren, his companions in labour, his fellow-souldiers, if he for such gifts and graces of Gods spirit

as he saw in them, though farre inferior vnto his owne, yet lo∣ued and honored them for them, why should it not be thought a thing most beseeming them who are of eminent gifts and place in the Church herein to follow the holy example of the blessed Apostle? Why should not they vse those that are their inferiors in the ministerie as their brethren, as their com∣panions in labour, as their fellow-souldiers? Why should no•• they grace, and incourage, and stirre vp Gods graces in their inferiors? Humblenesse, and meeknes, and brotherly kind∣nesse much beseemeth all the children of God one towards another, but most of all the Ministers of Christ Iesus on•• towards another. And if in whomsoeuer they be, the gifts and graces of God are by all men to be acknowledged and to be honored, then surely especially in the Ministers by them that are Ministers of Iesus Christ with them, howsoeuer in place they be aboue them. This point might be much inlarged, and what the practise is might be obserued, and most worth∣ly reproued, if this place were as fit for the vrging, as the time requireth the vrging of this point. But my especiall desire and purpose is in this place to insist and stand vpon such things as may be most for your vse.

LECTƲRE XLIII.

PHILIP. 2. Verse 26.

For he longed after all you, and was full of heauinesse, because yee heard that he had beene sicke.

IT remaineth now that we proceede vnto the cau∣ses why the Apostle sent Epaphroditus now pre∣sently vnto the Philippians, if first we shall ob∣serue one or two notes from one or two of those titles wherewithall the Apostle honoureth him in the 25. verse.

Amongst those titles wherewithall the Apostle honoreth Epaphroditus, yee see how he calleth him his companion in labour. In labour? In what labour? In the preaching of the Gospell of Christ Iesus, and in the building vp of his body by the worke of his ministerie. What then? Is preaching of the Gospell of God such a labour? Is the worke of the ministe∣rie, and the teaching of the people in the waies of God such a matter that it is to be counted or called a labour? Surely no, in many mens account it is not. An easie matter and no labor at all for a Minister to speake an houre vnto his people. What paines can this take him? What toyle can be in this worke? No more but turne the cocke, and then the water gushes out. He is either worth litle, or else too too dainty, that will not come at euery call vnto the people to preach to them. Thus many account this worke litle or no labour. Well, is cunning in a race where there is striuing for the maistery, or for the win∣ning of the price, or of the crowne that they runne for, is thi•• any labour? They in those Countries where this running is much vsed can tell that it is a labour. And how often doth the Holy Ghost compare the worke of the ministerie vnto this running in a race? To goe no farther for proofe, we heard and spake of this comparison in the 16 verse of this chapter,* 1.376 where the Apostle exhorted them vnto their duties both to∣wards God and men that he might reioyce in the day of Ch••ist, that he had not runne in vaine, nor laboured in vaine, that he had not runne nor laboured in vaine: what is that? that is, that hi•• preaching amongst them had not bin in vaine vnto them. Againe, is the worke of the husbandman, whose worke hath end, but is continually either dunging, or tilling, or reaping or gathering in the fruits of his ground, or hedging, or ditch¦ing or the like, is this any labour? The husbandman know¦eth, and we can easily imagine that it is a labour. And doth not the Holy Ghost sometimes call the Ministers of the Gos∣pell Gods husbandmen, and you that heare, Gods husbandry, and oftentimes compare them vnto husbandmen? We toge∣ther (saith the Apostle) are as Gods labourers,* 1.377 and yee are Gods husbandrie, and Gods building. Where it appeareth by the an∣tithesis betweene the Minister and the people, that the Minister

is called Gods labourer, that is, Gods husbandman, euen as the people are called Gods husbandrie. And in the latter Epi∣stle to Timothie the Minister is plainly compared vnto an husbandman,* 1.378 whose portion it is to labour before he receiue the fruits. Againe, is the worke wherein men through pain∣fulnesse and earnestnesse doe euen wearie themselues, is it any labour? If any be, then certainly that is. And doth not the holy Ghost so speake of the Ministers worke as of a worke wherein they euen weary themselues with hard labour? Wee beseech you (saith the Apostle) that yee know them which labour among you,* 1.379 and are ouer you in the Lord; which labour, that is, which painfully and earnestly labour amongst you till they be weary. But what need moe proofes for this point? The Minister that will speake plainly to the vnderstanding of his people, that will speake soundly vnto the heart of his people, that will speake in the euidence of the spirit vnto his people, that cares what and to what purpose he speake vnto his peo∣ple, must certainly labour both for speaking plainly, and soundly, and in the euidence of the spirit, and for speaking to good purpose. Nay what part is there of his ministerie which is not full of labour?* 1.380 To plucke vp, to root out, to throw downe, to build, and to plant, all workes of the Minister, all great workes, and all workes full of labour. So that whatso∣euer account men make of the worke of the ministerie, and of the preaching of the Gospell of Christ Iesus, it is a worke full of labour, no lesse painfull to the minde, then is the worke of the husbandman, or artificer to the body, and consequently the Apostle well called Epaphroditus his companion in labour, euen in a painfull labour, in preaching the Gospell of Christ Iesus.

This should teach the people ouer whom the Lord hath made them ouerseers, willingly to yeeld vnto them whatso∣euer dutie by the Law of God or man belongeth vnto them, whether it be of maintenance for their liuelihood, or of reue∣rence vnto their persons. And first for their maintenance, it is the Apostle his disputation in the former to the Corinthians, that those which sow vnto others spirituall things, should reape their carnall things.* 1.381 If wee haue sowen vnto you spirituall

things, saith the Apostle, is it a great thing if wee reape your car∣nall things?* 1.382 Doe yee not know that they which minister about the holy things, eat of the things of the Temple; and they which wait at the Altar, are partakers with the Altar? So also,* 1.383 saith the Apo∣stle by way of application, hath the Lord ordained that they which preach the Gospell should liue of the Gospell. For as the Apo∣stle had said before,* 1.384 Who goeth a warfare any time at his owne cost? or who planteth a vineyard, and eateth not of the fruit there∣of? or who feedeth a flocke, and eateth not of the milke of the flocke? As if he should haue said, no man doth so. The rea∣son whereof he bringeth out of the Law of Moses:* 1.385 For it is written (saith he) in the Law of Moses, Thou shalt not muzzell the mouth of the Oxe that treadeth out the corne. In which whole disputation, that being presupposed and taken as gran∣ted, which I haue proued, namely that the worke of the mini∣sterie is no idle speculation, but a painfull and hard labour, yee see how the Apostle inferreth thereupon, as I now doe being taught by him, that seeing the Ministers of the Gospell doe labour and watch for our soules, as they that must giue account vnto God for them, therefore wee should giue vnto them that portion which is due vnto them for their mainte∣nance, and this wee should doe with all cheerefulnesse as vnto the Lord. Now how this dutie towards them is euery where almost neglected, they that liue abroad see and know too well: for so it is, that euery little is now too much for the Mi∣nister; if he may haue some reasonable portion of that whole which is due vnto him, it is thought that he is very well vsed; if any thing of his due may be concealed and kept from him, it is thought to be very well saued, and better so saued then ill spent: for so commonly they account of that which they giue vnto the Minister, albeit it be not theirs, but his which they giue. Farre otherwise then it was in the times of greatest ignorance, and blindest superstition: for then they thought they could not giue enough vnto their Massing Priest, and now they thinke they cannot pull enough away from the tea∣ching Minister; then they thought euery peny better bestow∣ed then other vpon their Confessor, now they thinke euery peny worse bestowed then other vpon their Pastor. But it is

no new thing to see blinde deuotion sometimes to carry men further then doth sound and sincere religion. How ready were the people of Israel to plucke off the golden earings from their eares to giue them vnto Aaron to make a molten calfe with∣all?* 1.386 * 1.387 How liberall was Micah vnto the Leuite, to get him to stay with him to be vnto him a father and a Priest? And so it falleth out very often, that in time of darknesse and ignorance men are more enflamed towards the Church and Pastors thereof, with a blinde zeale, then with a true zeale in the cleere light of the Gospell. Well, let vs know that wee are to giue vnto them that labour amongst vs, and watch ouer our soules, that which is due vnto them, whether it be of mainte∣nance for their liuelihood, or of reuerence vnto their persons. And for conclusion of this point, let that one place of the Apostle serue for both these purposes, where hee saith that those Elders especially which labour in the word & doctrine are worthy of double honour,* 1.388 which is, as diuers doe expound it, of maintenance for their life, and of reuerence vnto their persons. They are Gods labourers, both labouring for God, and ••o bring vs vnto God: let vs therefore carry our selues to∣wards them as toward•• Gods Vice gerents vpon earth, giuing vnto them with all cheerefulnes that which is due vnto them, as vnto the Lord. And let this suffice touching this, that Paul calleth Epaphroditus his companion in labour.

Againe, hee calleth him his fellow-souldier. What then? Paul or Epaphroditus, were they souldiers? Went they forth to battell? Were not the Leuites, and are not the Ministers of the Gospell of Christ Iesus exempted from seruice in warre? Is the Minister to labour like an husbandman, and besides al∣so to fight as a souldier? Yea certainly, Paul and Epaphroditus were fellow-souldiers: neither are any of the Ministers of Christ exempted from warre, but fight they must, and souldi∣ers they must be. But neither are their weapons carnall where∣withall they must fight, neither are the enemies against which they must fight so much flesh and bloud, as spirituall wicked∣nesses, and the princes of the darknesse of this world. They are souldiers to fight with the sword of the spirit against euery high thing that exalteth it selfe against the knowledge of

God, and to bring into captiuitie euery thought to the obe∣dience of Christ. In this then that the Apostle calleth Epa∣phroditus his fellow-souldier, wee are put in minde as of the state of all Christians in generall, so of the Ministers of the Gospell in particular, namely that the life of all Christians in generall, and of the Ministers of the Gospell in particular, is nothing else but a continuall warfare, wherein wee must still play the souldiers, and still fight. We looke for a Citie where there shall be no more death, no more sorrow, no more crying, no more paine, neither any enemies to fight withall, where wee shall triumph ouer euery enemie that hath exalted him∣selfe against vs, and where wee shall raigne and euer bee with the Lord in the kingdome of Christ Iesus for euer and euer. But whiles wee are members of the militant Church here vp∣on earth, no man better or worse, rich or poore, may promise rest vnto himselfe, but all must stand vpon their guard, and all must alwayes be in a readinesse to fight.* 1.389 Whereupon Iob calleth the life of man a warfare, because together with his life his warfare shall only haue an end. And our Sauiour telleth vs, that the day hath enough with his owne griefe, that is,* 1.390 ne∣uer a day of a mans life which brings not griefe enough with it vpon it owne backe. Now the enemies which wee haue to fight withall, are the world without vs, the flesh within vs, and the deuill seeking continually like a roaring Lion to deuoure vs; none of all which want either will, or skill, or might to ouerthrow vs, vnlesse wee hold fast the reioycing of our hope vnto the end. The flesh hath so many sugred baits and deceit∣full delights to allure men vnto the enticements thereof, that sometimes Dauids, and Salomons, and men after Gods owne heart, cannot auoid the snares thereof, but are entangled therewith. The world likewise hath so many wayes to deceiue, as that euen the Disciples of Christ Iesus cannot auoid it, but be deceiued thereby. And the deuill so furiously rageth, as that the Sonne of God Christ Iesus himselfe cannot auoid his manifold tentations. These are those enemies which we haue all of vs to fight withall, and these wee shall haue to fight withall so long as wee liue in this flesh, and whatsoeuer batte∣rie any of these or all these can lay against our soules wee shall

be sure of it whiles wee liue in this world:* 1.391 for the flesh euer∣more rebelleth against the spirit, and euer striueth to leade vs captiue vnto the law of sinne which is in our members. The world likewise knoweth not the Lord, but the amitie of the world is the enmitie of God,* 1.392 and if any man loue the world, the loue of the Father is not in him. The deuill likewise see∣keth continually like a roaring Lion whom he may deuoure. Nothing to ridde any of vs from the assaults of all these till death, and therefore all of vs must bee souldiers and fight against all these, as in our baptisme all of vs haue promised, so long as wee carry about with vs our earthly house of this Ta∣bernacle.

And as this is the state of all Christians in generall, to liue in continuall fight against their spirituall enemies, so the Mi∣nister in particular hath a chiefe part in this fight. I will not stand to enlarge this point. The deuill knoweth that if the shepheard can bee turned out of the way, his sheepe will quickly be scattered; and if hee can make the Angell of the Church of the Laodiceans to be neither hot nor cold, hee will quickly bring the Church vnto his bent. And therefore hee bends his full force against them, arming both the flesh, and the world, and himselfe against them, to see if hee can ouer∣throw them, euen as he did against Christ, desirous to breake the head, whereas his power was limited onely to bruise the heele.

Now what should this teach vs? Surely first it should teach vs this lesson, that since wee haue such enemies continually to deale withall, therfore we should put on the whole armour of God, that we may be able to resist in the euill day, and ha∣uing finished all things, stand fast: for so the Apostle teacheth vs in the last to the Ephesians, where hauing set downe what enemies we haue to wrestle against, as against principalities, against powers,* 1.393 &c. For this cause, saith hee, take vnto you the whole armour of God, &c. Yea but what is this armour of God, which may serue as the best armour of proofe against these mightie enemies which we haue to wrestle and encoun∣ter withall? The Apostle setteth it downe in the same place The girdle wherewithall our loynes must be girded must bee

veritie, and integritie of doctrine:* 1.394 our brest-plate which wee must haue on our brest for the defence thereof, must be righ∣teousnesse and holinesse of life:* 1.395 the shooes wherewithall our feet must be shod, must be the preparation of the Gospell of peace, euen a prompt and ready minde to confesse and em¦brace the Gospell of peace:* 1.396 the shield wherewithall wee may quench all the firie darts of the wicked, must be faith, which (as Iohn saith) is the victorie whereby wee ouercome the world:* 1.397 * 1.398 our helmet for our head must be the hope of salua∣tion purchased by the death & passion of our Sauiour Christ Iesus: our sword wherewithall to wound our enemie must be the word of God: and praier and supplication in the spirit is also a necessary part of our armour, if wee will be so thorowly armed that we will be without all gun-shot, as they say. This is that armour which the Apostle prescribeth vs both to de∣fend our selues, and to offend our enemies withall; and this armour if wee put on, wee shall be able to stand against all the assaults of the deuill, for here is armour for the whole body, from the head to the foot, vnlesse wee will turne our backe vpon our enemie.

Now consider this, men and brethren, and lay it vnto your hearts. Yee cannot but see by this which hath beene spoken, that yee haue great enemies euery one of you to en∣counter withall: yee cannot but see that the whole armour of God is necessary for you if ye will be safe from your enemies. If either yee want your helmet and head peece, which is the hope of saluation by Iesus Christ, or if yee want your brest-plate, which is righteousnesse and innocencie of life, or if yee want the sword of the spirit, which is the word of life, or if yee want the girdle of your loynes, which is veritie and sound∣nesse in religion, or if yee want your shooes, which is a minde prepared and ready to embrace the Gospell of peace, or if be∣sides all these things, yee be fainting and failing in praier and supplication in the spirit, in such parts as these are wanting, one or moe, yee are disarmed, and lie open vnto euery stroke of that enemie which woundeth deadly, and euery of whose venewes are as so many stings of death. It is the Apostle Iames his aduice, Resist the deuill, and he will flie from you.* 1.399 Would ye

then haue your great enemie the deuill to flie from you? Yee must not turne your backe and flie from him: for hauing no armour, as euen now I told you, for your backe parts, if ye flie, he followes, and strikes, and wounds deadly, because there is no armour to keepe backe the force of his stroke. If yee will put him to flight, yee must stand to him, and resist him. Now your resistance must be by putting on this armour of God; and if the whole armour be not put on, the enemie quickly espies his aduantage, and there assaults where any part of the armour wants. Now will yee know whither to come for this armour of God, and where to haue it? Come to the word of God, and the Gospell of peace, there shall yee haue it, and there shall ye learne so to put it on, that the enemie, would he neuer so faine, yet shall not be able to hurt you. This is that word, vnto the reuerent hearing and embracing whereof I doe often exhort you, neither can I euer too much exhort you. And now againe I tell you, that if yee will stand fast in the euill day, if yee will be safe from such enemies as wound the soule deadly, if yee will as good souldiers so fight that yee will neuer flie, then must yee let the word of the Lord dwell in you plentifully: for so, and so onely, yee shall bee mightie through God to cast downe holds, and euery thing that exalteth it selfe against God, whether it bee the lust of the flesh, or the lust of the eyes, or the pride of life, or what∣soeuer other thing else of the world it be.

The second lesson which this should teach vs, is, that if our whole life bee nothing else but a continuall warfare against such mortall enemies, then should wee desire to be dissolued and to bee with Christ, rather then to continue still in such a vale of miserie, where there is continuall fighting. After a sore and sharpe fight at Sea, or at Land, continued by the space of seuen or eight houres, or hap∣pily a whole day together, would wee blame them if then they did desire rest, or rather would wee not maruell at them if then they should not desire rest? Now the fight which wee maintaine against our spirituall enemies, is not onely for the space of certaine houres, or dayes, but for dayes and nights, euen for the whole tearme and course of

our life. Should it not then seeme a thing maruellous and strange, that wee should not desire peace and to haue our warfare at an end? Yet who is he that is not loth to lay downe his house of clay? Who is hee almost, that when death knockes at his doore, would not liue a little longer if hee might? Yet let mee not here be mistaken: for I doe not say this as if I liked of this, that men should desire to be loo∣sed from the bonds of this life before the time appointed of the Lord come. Nay let the children of God submit them∣selues vnto his will, who will dislodge them when it seemeth best to his godly wisdome; and in the meane time let them this know, and therein comfort themselues, that howsoeuer their fight bee long and great, yet that the Lord hath so done with their enemies, as Iudah dealt with Adonibezek,* 1.400 euen cut off the thumbes of their hands and feet, that is, so abated their power, and broken their strength, that though they con∣tinually assault them, yet can they neuer preuaile against them. This therefore I doe not say as if I liked that any should desire to die before his time appointed of the Lord come, but rather to lesson vs in this, that when our glasse is runne, and our time appointed of the Lord come, we should not then be vnwilling to lay downe our liues, but rather bee then glad and reioyce that our warfare is at an end, and that wee shall be ioyned with our head Christ Iesus. A man would thinke wee should greatly desire to be deliuered from these miseries whereunto this life is subiect, rather to triumph ouer our enemies, then to liue still at the staues end with them; ra∣ther to raigne with Christ in the valley of blessing, where there is peace, and ioy, and life for euermore, then to fight vnder Christ in the valley of teares, where hee shall beare away many strokes, though not any deadly wounds, because his life is hid with Christ in God. What then should bee the cause why wee should not most willingly lay downe our liues in the time of death? Surely in my iudgement it is because in the time of our health wee minde too much earthly things, and set our affections too little on the things that are aboue. For if in the time of our health our conuersation were in heauen, as it should bee, wee would

most patiently and willingly looke for the Sauiour, euen the Lord Iesus Christ, who shall change our vile bodie that it may be fashioned like vnto his glorious bodie, and when death ap∣proched we would cry with the Apostle, Come Lord Iesus, come quickly. To conclude this point therefore when our time appointed of the Lord comes, let vs willingly lay downe our liues, and let vs be glad and reioyce that our warfare is at an end. And to the end that in the time of death we may do so, let our conuersation in the meane time, in the time of health be in heauen; let vs set our affections on the things that are aboue, and not on the things which are on the earth.

For he longed after all you &c.] In these words the Apostle setteth downe the cause why he now presently sent Epaphro∣ditus vnto the Philippians, and did not stay him till either Ti∣mothie or himselfe should come vnto them. The cause was (as appeareth by the Apostle) because Epaphroditus greatly lon∣ged, it is not said after his owne people, and them of his owne familie, but because he longed after the Church at Philippi, neither so onely, but after all the Church at Philippi; neither did he onely long after them all, but so he longed that he was full of heauinesse till he might come vnto them. And why did he so long after them that he was full of heauinesse till he might come vnto them? The Apostle saith, because the Phi∣lippians had heard of his sicknesse. Epaphroditus then longed after all the Church at Philippi, and was full of heauinesse till he might come vnto them, and therefore the Apostle sent him presently vnto them; and againe, Epaphroditus knew that the Philippians had heard of his sicknes, and therefore he lon∣ged after them all, and was full of heauinesse till he might come vnto them. To knit vp then both the causes in one, and to gather the summe of all, the cause why the Apostle sent Epaphroditus now presently vnto them, was because Epaphro∣ditus hauing heard that the Philippians knew of his sicknesse, longed greatly after them all, and was full of heauinesse till he might come vnto them, and comfort them ouer his sick∣nesse, lest they should be swallowed vp of too much griefe for both Pauls bands, and his sicknes.

Here then I note what mutuall loue and affection there

should be betweene the Pastor, and his people, euen the like that was betweene Epaphroditus and his people of Philippi. The Pastor his sicknes or sorrow whatsoeuer should be the peoples sorrow and heauinesse of heart: and againe, the peo∣ples trouble of minde or affliction of bodie should be the Pastors anguish of soule, and vexation of spirit. So it was be∣tweene Epaphroditus and his Church at Philippi, as here we see: and so it was betweene Paul, and all the Churches, at least on his part, as himselfe witnesseth, saying, that such was his care of all the Churches,* 1.401 that if any were weake he was also weake, and if any were offended he also burned. And I wish I could truely instance in the like affection betweene many Pastors and their people in this our day. But such examples are not euery where with vs: nay in too many places with vs the Pastor cares not if he may haue their fleece, though hee neuer see or heare of his people and flocke: and againe in too many places the people care not, if they may haue their forth in their owne delights, and desires, though they neuer see or heare of their Pastor. Yea so farre are they from this sympa∣thie and mutuall loue and affection one towards another, that so the one may haue his profit, and the other their pleasure, they are not much touched without any further respect either of other. Well, it should not be so, but the ioy of the one should be the ioy of the other, and the griefe of the one should be the griefe of the other.

Now here happily it may be demanded, why either Epa∣phroditus or the Philippians should be so full of heauinesse, and take the matter so much to heart, seeing his sicknes, which was the cause of all this heauinesse, came vnto him by the will of God, and his gracious prouidence. Whereunto in one word I answer, that this mutuall heauinesse one for another was onely an argument of their mutuall loue one of another, not any argument of their ignorance or doubt of Gods pro∣uidence in his sicknesse. Our Sauiour Christ, as we read, gro∣ned in the spirit, and was troubled in himselfe,* 1.402 and wept for the death of Lazarus. This shewed his great loue of Lazarus, as the Iewes very well gathered, saying, behold how he loued him:* 1.403 but will any man gather hence that he knew not or doubted

of Gods prouidence in his death? Nay himselfe plainely said in the beginning of that chapter, that that sicknes was not vn∣to death, but for the glory of God, that the sonne of God might be glorified thereby. So that albeit he knew that his death was by Gods prouidence, God so prouiding that his Sonne might thereby be glorified, yet such was his loue towards him that he wept, and was much troubled for him. Well then Epaphro∣ditus and the Philippians might be full of heauinesse each for other, in regard of that loue and tender affection which they had each to other, and yet might they well both acknowledge the prouidence of God in his sicknesse, which was the cause of heauinesse each in other. To the point in generall in one word I say, that in that loue which we beare, and ought to beare one towards another we may be sorry one for the things that befall vnto another, albeit we know certainely of the pro∣uidence of Almighty God therein: yet so in loue one to∣wards another we must be sorrowfull one for another, that our faith in Gods prouidence must stint our sorrow that it be not exceeding sorrowfull, because we know that all things worke for the best for Gods children.

LECTƲRE XLIV.

PHILIP. 2. Verse 27.

And no doubt he was sicke very neere vnto death: but God had mercy on him, and not on him only, &c.

AND no doubt he was sicke, &c.] In these words the holy Apostle 1. confirmeth that report which the Philippians had heard touching their Ministers sicknes, that it was no vaine or false reporte, but a very true reporte; and secondly hee sig∣nifieth his recouerie, and restoring vnto health. That the report which they had heard was true, the Apostle doth assure them, first affirming

his sicknes, and no doubt hee was sicke, and then the extremi∣tie of his sicknes, very neare vnto death. In the signification of his recouerie and restoring vnto health, which is in the next words, the Apostle 1. setteth downe the cause of his recoue∣rie, which was Gods mercie, but God had mercy on him. 2. The extent of Gods mercie herein, which was not to Epaphroditus alone, but to Paul also, and not on him onely, but on mee also. 3. The cause why the Lord in mercy to Paul also restored him vnto health, to wit, least he should haue sorrow vpon sorrow. i. least his sorow which hee had by his owne bonds and imprison∣ment should be increased by the death of Epaphroditus their Minister, least I should haue sorow vpon sorow. The words need no farther opening or explicating, being in themselues easie enough to be vnderstood. Let vs therefore now see what notes and obseruations we may gather hence, whereof wee may make some vse vnto our selues.

1. Here we see that Epaphroditus a faithfull seruant of Iesus Christ, a painefull Minister of the Church, one whom the holy Apostle made that reckoning of that hee called him his brother, his companion in labour, his fellow-souldier, was sick, and that very sore sicke. Whence I gather this obseruati∣on, that the children of God, and most faithfull seruants of Iesus Christ are subiect, as vnto many miseries, and troubles, and infirmities of this life, so vnto sicknesse and diseases of the body. How faithfull a seruant of Iesus Christ Timothy was ye heard a little before vpon occasion of the Apostle his pro∣mise to send him vnto the Philippians vers. 19. And how sub∣iect he was vnto sicknesse may appeare by that aduise which the Apostle giueth vnto him in his former Epistle vnto him,* 1.404 where he aduiseth him to drinke no longer water, but to vse a little wine for his stomachs sake, and for his often infirmi∣ties. Of Epaphroditus his sicknesse likewise ye see how plaine testimonie the Apostle giueth in this place. Nay what childe of God freed or exempted from bearing of this crosse, and drinking of this cuppe? What shall wee say then? Are not sicknesses and diseases of the body the rodde of Gods wrath a herewithall he doth punish the sinne and rebellion of the wicked? Or doth the Lord lay the rodde of his wrath where∣with

he punisheth the wicked, vpon his owne children and faithfull seruants? True it is, that sicknesse and diseases of the body are the rodde of Gods wrath wherewith hee punisheth the disobedience and rebellion of the wicked, as the Scriptures plainely proue vnto vs. Let that one place in Deuterenomie serue for all the rest; where the Lord hauing made great pro∣mises of blessings vnto them that obey his commandements, afterward threatneth curses and plagues vnto them that will not obey his voice, and keepe his commandements. And a∣mongst other of those plagues which the Lord would bring vpon them,* 1.405 it is said, the Lord shall smite thee with a consumpti∣on, and with the feauer, and with a burning ague, and with a fer∣uent heate &c. Where ye see plainely that consumptions, and feauers, and hot-burning agues, and such like diseases are reckoned among those plagues and roddes of his wrath wher∣with he punisheth the sinnes of that Land,* 1.406 or that Countrie, or that towne, or that people whatsoeuer that wil not hearken vnto his voice, nor obey his commandements. And may we not iustly feare that the Lord hath taken this rodde into his hand, and already begunne to punish vs therewith? Looke vnto the disobedience, and rebellion, and neglect of walking in the waies of Gods commaundements that is generally a∣mongst vs, and see whether wee haue not giuen him cause to take this rodde, and to punish vs therewith? Againe, looke vnto such hot agues, vnto such sharpe, and strange, and pe∣stilentiall diseases and sicknesses as are now generally amongst vs, and see whether hee haue not begunne to doe with vs as he threatned in his law? Surely for our sinnes, euen because wee haue not obeyed his voice, and done after his commaunde∣ments, he hath taken his rodde, and already begunne thus to punish vs therewith. And this rodde of his wrath, as wee our selues may see, he doth lay euen vpon his owne children, and faithfull seruants aswell as hee doth vpon the wicked and vngodly of the earth: but yet with this difference. Vpon the vngodly he layeth this rodde of his wrath, in wrath and dis∣pleasure to render vnto them according to the wickednesse of their waies: the same rodde also he laieth vpon his children, not in wrath, but in loue to reforme them and to reclaime

them from the wickednesse of their waies. Vpon the vngod∣ly he layeth this rodde and the stroke thereof enrageth them against God, so that in their sicknesse they are not onely with out all comfort and patience, but like vnto cursed Caine they crie, my sickenesse is greater then I am able to beare, why am I thus, what a seuere iudge is this that lieth his hand so heaui∣ly vpon me; the same rodde also hee lieth vpon his children, but he giueth them patience vnder the rodde, and strength to beare whatsoeuer he laieth vpon them, so that in their sicknes they are comfortable both in themselues, and vnto others. So that albeit the same rodde lye vpon both, yet doth God lay it vpon them with great difference. Which yet will better and more plainely appeare vnto vs if wee shall briefly touch some of those reasons why he lieth this rodde vpon his chil∣dren, why his children are visited with sicknesse. One reason is, as the Apostle saith,* 1.407 that being chastened of the Lord they may not be condemned with the world. For such is the louing mercy of the Lord towards his children, that when they haue either omitted some such dutie as they ought to haue performed, or committed some such sinne as they ought not to haue done, he as a louing father towards his tender childe whom hee dearely loueth, correcteth and chastiseth them with the rodde of sicknesse, or weaknesse, or some such like rodde, that so they may see their owne error and be healed. For this cause, saith the Apostle, many are weake and sicke among you,* 1.408 and many sleepe. For this cause: for what cause? euen for not discerning the Lord his body in comming vnto the communion of the body and bloud of Christ. In which place the Apostle plain∣ly sheweth, that therefore many of Gods children are weake, and sicke, and die, euen because they doe not duely and dili∣gently examine themselues before they come vnto the cele∣bration of the Lord his supper. But, saith hee, when wee are iudged and punished, wee are chastened of the Lord as children of their father, that we should not be condemned with the world, euen with the wicked men of the world, whose portion is in the lake that burneth with fire and brimstone for euer. Sometimes then Gods children are sicke, that so their error, or their negligence, or their wickednesse may be reformed, and they brought into

the right way wherein they should walke. Another reason is, that so they may be staied from such inordinate waies as wher∣unto naturally they are bent, and wherein sometimes they would walke if they were not holden backe as with a bridle. For whose delight in the waies of the Lord is so entire and so altogether vncorrupt before him. That hee maketh, as he should do, his law his whole delight, and his councellour? Nay whose pathes are so straight that hee hath not an ouer∣weening delight in some crooked by-pathes? or whose will and desire, and affections are so sanctified that they are not often enclined, and sometimes caried as it were with a maine streame vnto that which is euill? And therefore the Lord on∣ly wise knowing best what is best for his children, sometimes visiteth them with sickenesse, that so being exercised with his rodde they may not runne into such danger of body and soule as otherwise they would. A third reason why the children of God are sicke sometimes is, that thereby he may make triall of their faith, and of their patience, to see whether they can be conrent as to receiue health, so to receiue sicknes of the Lord, and whether as in health, so in sicknesse they will put their trust in the Lord, and submit themselues vnto his will. For both health and sicknesse they are of the Lord, and both in health and in sicknesse wee should put our trust in the Lord, and submit our selues vnto his will. Yet so choise wee are that we can be content to receiue health from the Lord, but hard∣ly to receiue sicknesse from the Lord, and so weake wee are euen the best of vs that howsoeuer wee doe in health, yet in sicknesse we can hardly submit our selues vnto God his will, and oftentimes more put our trust in Phisitions then in the Lord,* 1.409 as we read that that good King of Iudah Asa did, there∣in declining from that right path wherein he ought to haue walked. Sometimes then as I say Gods children are sicke that the Lord their God may so trie whether they will still cleaue fast vnto him, and patiently submit themselues vnto his will. A fourth reason why the Lo••d sometimes visiteth his children with sicknesse is, that they also may haue a farther triall of the mercifull goodnesse of the Lord towards them. For albeit his children are neuer without great experiences of his mer∣cifull

goodnesse towards them, yet wherein haue they greater experience thereof, and wherein their soule more to reioyce then that in the time of their sicknesse he assisteth them with the comfort of his holy spirit, and giueth them strength and patience to endure what he laieth vpon them, and suffereth not their faith, or their hope to faile, but so prepareth them vnto him, that come death, come life, they can willingly em∣brace either, because they know that come death, come life they are the Lords. An especiall great goodnesse of the Lord towards his children. Whereof they haue such triall in time of their sicknesse as that thereby not themselues alone, but such as are about them are and may bee greatly comforted. And sometimes no doubt they are sicke that seeing the good∣nesse of the Lord towards them in time of their sicknes; they may the rather praise the Lord for his goodnesse, and studie to glorifie his name in the time of their health. Not to trouble you with moe reasons hereof, the last reason why the Lord visiteth his children with sicknesse is, to put them in minde both of that sinne which dwelleth in them, and also of their mortalitie. For sicknesse is both the fruite of sinne, and also the Harbinger of death. For howsoeuer sinne be not the on∣ly cause wherefore sicknesse commeth, yet is it alwaies a cause wherefore it is sent: insomuch that we see when our Sauiour healed some that were sicke, hee would say sometimes vnto them, some be of good comfort, thy sinnes are forgiuen thee:* 1.410 In which speach he gaue them this note, that sinne was the prin∣cipall cause of their sicknesse: and sometimes hee would say vnto them, Behold thou art made whole, sinne no more, least a worse thing come vnto thee; wherein in effect he told them that their sicknesse was a chasticement for their sinne. And againe howsoeuer death doth not alwaies follow sicknes, yet ought sicknesse alwaies to put vs in minde of our mortality. Well it may be that those our houses of clay which in this or that sick∣nesse threaten to fall, may for a time bee patched vp againe, yet they which threaten now to fall, at length shall fall, and downe to the ground they shall be brought. For as the Psal mist speaketh, who liueth that shall not see death,* 1.411 or who shall bee able to deliuer himselfe from the hand of the graue? Of the dust

of the earth we are, and to earth we shall returne; and so many sicknesses as we are visited withall should be vnto vs as so ma∣ny remembrances both of that sinne which cleaueth so fast vnto vs, and likewise of death which is the fruit thereof. Thus then ye see the reasons why the Lord lieth this rodde of sick∣nesse vpon his owne children, namely, as a mercifull and louing father to reforme whatsoeuer error, negligence, or o∣ther fault is in them, to keepe them backe as with a bridle from inordinate walking, to make triall of their faith, and patience, to giue them triall of his mercifull goodnesse towards them, and to put them in minde of sinne dwelling in them, and of their mortalitie. Wherby also ye may easily discerne in what a different sort the Lord layeth on this rodde on the godly, and on the vngodly; on the one as a father, on the other as a iudge, on the one in loue, on the other in wrath, on the one to chastice and correct, on the other to punish and reuenge, on the one to reforme the wickednesse of their waies, on the other to recompence them their wickednesse, on the one to saue them from death and hell, on the other to bring them to the pit of destruction.

Hence then may the children of God receiue notable com∣fort in all their sicknesse, and in all their visitations. For O thou 〈◊〉〈◊〉 of God, and seruant of the most high, is the hand of thy God vpon thee? art thou sicke? This is no other cup then ••paphroditus hath drunke before thee, or then is com∣mon vnto thee with all the sonnes of God. And albeit thou maist seeme vnto thy selfe that thou art not priuiledged from the wicked and vngodly, because thou drinkest of the cup of his wrath, because thou art visited with sicknes as well as they, and perhaps more then they, yet plucke vp thine heart, be not discouraged, but be of good comfort. For hee doth not re∣buke thee in his anger, neither doth hee chastice thee in his displeasure: but as a mercifull and louing father, in tender loue and in great compassion by this his gentle hand and lou¦ing correction he calleth thee to remembrance of thy waies, and lets thee see what thou art, and whether thou must. Thy heart is not sound and right with thy God, thou art negligent in doing of his will, thou hast walked in some by-path where∣in

thou shouldest not haue walked; thus louingly and mildly he correcteth thee that thou maiest reforme the wickednesse of thy waies, and there may be an healing of thine error. A∣gaine, thou art walking where and whether thou shouldest not; thus he staieth thee that thou runne not thy selfe vpon the rockes, and that thou make not shipwracke of faith and a goood conscience. Againe, thus he trieth thee that thy faith and thy patience being tried thou maist be made like vnto pure and fine gold purified seuen times in the fire. Againe, thus he giueth thee full triall of his mercifull goodnesse to∣wards thee, comforting thee with the ioy of the holy Ghost in the bedde of thy sicknesse, giuing thee patience to endure his crosse, confirming thy faith in Christ Iesus, and assuring thee of the hope of thy saluation. Lastly, thus he putteth thee in minde of thy selfe, that thou shouldest not forget thy God, or thy selfe, but remembring that thou art both sinnefull, and mortall, shouldest shake of sinne, and so number thy daies that thou mightest apply thine heart vnto wisedome. O how should not the remembrance of these things comfort thy soule when thou liest sicke vpon thy bedde. Beloued in the time of health let vs thinke of these things, and in the day of sicknesse let vs not be discouraged. I haue stood the lon∣ger vpon this point because the time seemeth vnto me so to require. Many of our brethren the Lord hath already taken vnto himselfe, many in many places are presently sicke, and sharpely visited, and when our turne shall be hee onely know∣eth who maketh sicke, & restoreth vnto health. In the meane time, let our health be to the glory of his name, and in the time of sicknesse let vs comfort our selues with these things.

I might here note the time when the Lord lay this his rod of sicknesse vpon Epaphroditus, which was euen when he was faithfully and painfully occupied in the worke of Christ, when he was carefully discharging the trust reposed in him by the Church of Philippie, when hee was ministring vnto the holy Apostle lying then in prison such things as he wanted. Let it not therefore seeme strange vnto vs if when we are faithfully labouring in the workes of our calling, euen then the Lord strike vs with any rodde, or visit vs with sicknesse. Which

note I doe the rather now point at by the way, because the manner of some is vpon such occasions to make wonderfull ill collections. As for example: the Preacher confuting a point of popish doctrine groweth to be so sicke that he is for∣ced to breake off, and to come downe before he can end the point. What is the collection? Did not ye see, say some that are popishly affected, how the Lord did euen controll his discourse, and by his iudgement vpon him gaue sentence on our side. Another example: the Iudge from his seate of iustice pronouncing sentence against the wicked Traitor, or vile∣malefactor, presently or quickly after falleth sicke, and hap∣pily not long after dieth. What is the collection? Thus say some, hath the Lord giuen iudgement vpon him for such iudgement as he gaue against others? And thus because their foolishnesse cannot reach vnto the depth of Gods counsell and wisedome in his visitations, they condemne them whom the Lord hath not condemned, and iudge that as vnholy and ill, which the Lord approueth as holy and good. Whatsoeuer he doth is holy and good, and if he chastice vs with his rods euen then when wee are doing his will, who shall aske him a reason of that he doth? Let vs therefore learne to submit our selues vnto the Lord, and let vs beware how we iudge of things according to our owne reason and imagination, least happily we condemne that which the Lord hath not condemned. But my meaning was only to touch this by the way. Now a word of the extremity of his sicknesse.

Very neere vnto death.] Here was the extremity of his sick∣nesse, Epaphroditus had beene sicke, and so sicke that hee was very neere vnto death, euen without all hope of recouerie of health in mans sight and iudgement. Whence I note the won∣derfull counsell and wisedome of our God, who oftentimes brings his children euen to the gates of hell, and thence calls them, to the pit of destruction, and thence fetches them to deaths doore, so that there is but a steppe betweene them and death, and thence deliuers them. Ioseph was cast into the deepe dungeon, and his feete set fast in the stockes, and thence the Lord deliuered him. Ionas was cast into the sea, and there the Lord kept him aliue. Daniel was throwne into the denne

of Lyons, and there the Lord rescued him, and deliuered him from the teeth of the Lyons. The three children were cast into the hot firie-furnace, and there God prouided for them that the fire had no power ouer them to burne no not an haire of their head. But most befitting our present purpose is the example of that good King Ezechias, who was so sicke that all Physitions as we say in a case of extremitie gaue him ouer, and there was no hope of life: insomuch that the Prophet Esay came vnto him, and said vnto him, Thus saith the Lord,* 1.412 put thine house in an order: for thou salt die and not liue. Here was e∣uen the like extremitie of sickenesse that Epaphroditus was brought vnto. A step onely betweene them and death, or ra∣ther no steppel, but they deliuered out of the iawes of death as a pray out of the teeth of the wilde beast, or as a bird out of the snare of the fouler. And this the Lord may seeme to doe for these causes amongst many other. 1. Thereby to make his power more to be knowne amongst the sonnes of men. For what can more manifest the power of almighty God then to saue vs when the pit is now ready to shut her mouth vpon vs, and nothing but present death before vs? 2. To en∣crease their thankefulnesse who being brought vnto the gates of death are thence deliuered. For how much neerer they were vnto death, so much greater praises are due vnto him that hath deliuered them from death. 3. Thereby to hum∣ble them for euer vnder his mightie hand by whom they yet liue, moue, and haue their being. For what should more humble vs then plainely to see that it is no way in our selues, but in the Lord only to saue our life from death, and to deli∣uer vs from the power of the graue?

Seeing then it pleaseth the Lord oftentimes to bring euen his dearest children, and choisest seruants into such extremi∣ties, as of other dangers, so of sicknesse, let vs take heed how we iudge them as plagued of God for their offences, because they are so extreamly visited. Yee know it was the great fault of Iobs friends that still they vrged him that surely hee was a great and grieuous sinner, a wicked and an vngodly man, be∣cause the Lord his hand was so heauie vpon him. Nay my brethren, though some of our brethren in these hot and

sharpe diseases through extremity of paine, or otherwise how∣soeuer, should somtimes breake out into impatient speaches, yet let vs take heede how we iudge them as forsaken of the Lord, ye know the example of Iob, into what execrations, and words of impatiencie he brake out through that extremitie of griefe wherewith he was holden: who yet was a very choise seruant of the Lord, and whose patience is commended in the Scriptures.

Againe, seeing it pleaseth the Lord oftentimes to bring e∣uen his dearest children, and choisest seruants into such ex∣tremities of sicknesse, let this be a comfort vnto vs in what extremitie of sicknesse so euer we shall be. For no new thing herein doth befall vs, but such as oftentimes doth the dearest children of God, and he which deliuered them from the hand of the graue when the pit had euen shut her mouth almost vpon them, will also deliuer vs if it shall be for his glory, and our good. Sicknesse, and extremitie of sickenesse all are of the Lord, and all for the best vnto his children. Let vs there∣fore in all things that befall vs so submit our selues vnto the will of the Lord, as that both in heart and voice we euer pray and say, thy will be done in earth as it is in heauen.

LECTƲRE XLV.

PHILIP. 2. Verse 27.

But God had mercy on him, and not on him onely, but on me also, lest I should haue sorrow vpon sorrow.

BƲt God had mercy on him] Where the Apo∣stle first setteth downe the cause of his re∣couerie and restoring vnto health, which was Gods mercy. 2. The extent and bountifulnes of Gods mercy therein, rea∣ching not to Epaphroditus alone, but to Paul also. 3. The Apostle setteth downe the cause why the Lord in mercy towards him also restored

Epaphroditus vnto health, to wit, left he should haue sorrow vpon sorrow, .i. lest vnto that sorrow which already he had by his bands and imprisonment there should haue beene ad∣ded another sorrow for his death. The words are so plaine and easie in themselues to be vnderstood, that there needeth no farther opening or explication of them. Let vs therefore see what notes and obseruations we may gather hence where∣of we may make some vse vnto our selues.

But God had mercy on him] By which phrase of speech the Apostle signifieth Epaphroditus his recouerie and restoring vnto health: Yet see how the Apostle was not content bare∣ly to say, but he was restored vnto health; but signifying euen this same thing he withall noteth both who restored him, & wherfore he was restored vnto health, saying, But God had &c. As if he should haue said, but God for his mercies sake resto∣red him vnto health. Whence I note, that it is the Lord that woundeth, and maketh whole, that both visiteth vs with sick∣nesse, and also holdeth our soule in life, and healeth all our in∣firmities. For so the Lord himselfe saith, Behold now, for I,* 1.413 I am he, and there is no God with me, I kill, and giue life, I wound, and I make whole. And againe in Exodus saith the Lord,* 1.414 I am the Lord that healeth thee. And therefore the Prophet thus praieth, Heale me ô Lord, and I shall be whole, saue me,* 1.415 and I shall be saued. And the Prophet Dauid thus stirreth vp him∣selfe to praise the Lord, saying, Praise the Lord ô my soule, and forget not all his benefits, which forgiueth all thy sinne, and healeth all thine infirmities, or, all thy sicknesses and diseases. It is the Lord then yee see that healeth our sicknesse, and holdeth our soule in life; yea it is euen he that deliuereth vs both from the first, and likewise from the second death. Yet I would not here be so mistaken, as if I iudged that because it is the Lord that healeth our infirmities, therefore in the bed of our sick∣nes we should onely call vpon the Lord, and neglect the meanes ordeined for the recouerie of our health. For as he hath appointed the end, so hath he ordeined the meanes vnto the end: And albeit sometimes he worke without meanes, and restore vnto health without any medicine or physicke at all, yet most ordinarily he worketh by meanes, and restoreth

vnto health by medicine and physicke. And therefore we are not at any time to neglect the meanes of physicke and such like helps for the recouerie of our health, but rather we are to vse them with all thankfulnesse vnto the Lord for them, and with all praier and supplication in the spirit for his blessing vpon them. We see how that good King Ezechias, when it had beene told him of the Lord by the Prophet,* 1.416 thus, Behold I haue healed thee, and the third day thou shalt goe vp to the house of the Lord, and I will adde vnto thy daies fifteene yeere; yet for all that,* 1.417 when the Prophet said vnto him, take a lumpe of dried figs, and lay it vpon the boyle, and thou shalt recouer, he tooke it, and laid it on, and recouered. He might haue said, hath the Lord spoken and will he not performe it? He hath promised me heal••h, and a lengthning of my daies for 15 yeeres; what neede I more then his word, what neede I any medicine, or prescript from any Physician? But we see he vsed no such speech, but as it pleased the Lord to vse these meanes in resto∣ring him to health, so he with all thankfulnes vsed the meanes, and was restored vnto health. Let vs therefore know that it is the Lord onely that deliuereth from death, and restoreth vnto life and health; and that this he doth sometimes without meanes, and most commonly by meanes. Let vs therefore in the bed of our sicknesse call vpon the Lord, and let vs not neg∣lect the meanes which he hath ordeined for the recouerie of our health. Let vs onely trust in the Lord, and let vs know that if the meanes be helpfull vnto vs, it is because of the Lord his blessing vpon them. He blesseth the meanes, and there∣fore we are healed by the meanes, so that he healeth, and there∣fore we are healed.

Now what is the cause wherefore the Lord hauing visited vs with sicknesse doth againe raise vs from the bed of our sick∣nesse, and restore vs vnto health? This is not for any thing in our selues, but for his owne mercies sake, as the Apostle plainely sheweth when he saith, but God had mercy on him▪ for it is as if he had said, but God for his mercies sake restored him vnto health. Whence I gather this note, that restoring vnto health is a mercy of the Lord. Which is farther proued vnto vs by that song or psalme of thanksgiuing, which Eze∣chias

made after his restoring vnto health, where he saith,* 1.418 Be∣hold for felicitie I had bitter griefe, but it was thy pleasure to de∣liuer my soule from the pit of corruption. It was thy pleasure, or it was thy loue to deliuer my soule &c, where that is ascribed to Gods loue, whence his mercy floweth, which in our Apo∣stle is ascribed vnto Gods mercy. So that restoring vnto health is a louing mercy of the Lord. What shall we say then? When wicked and vngodly men are restored vnto health, is this a louing mercy of the Lord towards them? Yes surely. ••or albeit so their sinne, and consequently their iudgement be increased, yet this not comming from this mercy of length∣ning their daies, but from their owne corrupt nature, we are to account that health, and life, and wealth, and whatsoeuer else they haue are temporall mercies of the Lord vpon them. Howbeit the mercies of the Lord in restoring his children vn∣to health, and in restoring the wicked vnto health, are much different. His mercy wherein he restoreth the wicked vnto health, is a generall mercy whereby he taketh pitie vpon all men, proceeding from such a loue as whereby he maketh his sunne to arise on the euill, and the good, and sendeth raine on the iust, and vniust. But his mercy wherein he restoreth his children vnto health is a speciall mercy, whereby he taketh pitie vpon his children, proceeding from that loue where∣withall he loueth vs in Christ Iesus: by that the wicked are only restored vnto bodily health, by this the children of God are so restored vnto bodily health, that farther in soule they are more quickned then before: by that the iudgement of the wicked is increased, for that they abuse their health, where∣unto in mercy they are restored, vnto the dishonor of God; by this Gods name is more glorified in his children, for that they vse their health, whereunto in mercy they are restored, to the praise of the glory of Gods grace. In a word, by that the wicked are made more inexcusable, by this the children of God are made more fruitfull in good works, and more assu∣red of Gods loue. Albeit then it be a mercy of the Lord both to the godly, and likewise to the vngodly that they are restored vnto health, for that the Lord might in iustice haue suffered his rod to lie longer vpon them, if he had dealt with

them in weight and measure; yet is it such a speciall mercy proceeding from such a speciall loue which hee vouch∣safeth vnto his children in restoring them to health, as that the wicked and vngodly haue no part or portion at all therein.

Is it then such a speciall mercy vnto Gods children that they are restored vnto health? Were not death rather a spe∣ciall mercy of the Lord vnto them? or had not death then beene a speciall mercy unto Epaphroditus? Surely it cannot be denied, but that it is a speciall mercy of the Lord vnto his children, if when he hath exercised them with his rod, and prepared them by sicknesse vnto himselfe, he take them by death out of the miseries of this life, and translate them into the kingdome of his Sonne.* 1.419 For so saith the Spirit: Blessed are the dead that die in the Lord: and why? for they rest from their labours, and their works follow them. They rest from their labors. What is that? that is, by death they are deliuered and freed from such griefes, and sorowes, and labours, and troubles and reuilings, and persecutions, and hatreds, and other mani∣fold calamities wherevnto this life is subiect, yea & from that grieuious yoke and heauie bondage of sinne, which made the Apostle to crie,* 1.420 O wretched man that I am who shall deliuer mee from the bodie of this death? Againe, their works followe them. What is that? That is, their good deeds which they did in the the loue of God, and in the loue of his truth after death acom∣panie them, and they receiue that crowne of glory which the Lord in mercie hath promised to all them that loue, and feare him, & walke in his waies. So that whether we respect the end of wretched miseries, or the perfect fruition of euerlasting hap∣pinesse which the children of God haue by death, it cannot be denied but death is an especiall mercy of the Lord vnto them. And in these respects death then had been a speciall mercy of the Lord vnto Epaphroditus: and in these respects I doubt not it was, that Paul desired in the former chapter to be dissolued, and to be with Christ,* 1.421 euen that hee might bee freed from the miseries of this life, and that hee might bee ioyned with his head Christ Iesus, to raigne with him in his kingdome for euer in the time appointed of the Lord. But as death, so like∣wise

life, and restoring vnto health is a speciall mercy of the Lord vnto his children, because so they are made farther in∣struments of his glory who hath restored them vnto health. For being restored vnto health, both they consider the mer∣cifull goodnes towards them, and so breake out into his prai∣ses who hath done great things for them;* 1.422 whereas the graue cannot confesse the Lord, neither death can praise him, but the liuing, the liuing, as saith Ezechias, they confesse him, and sing praises vnto his name: & againe being restored vnto health, they con∣sider that the Lord hath reserued them for his farther glory to be manifested in them, or by them, and therefore their studie and care is so to lead their liues, as that Gods name may be glorified in them, and by them. A good nature (yee know) reioyceth in euery opportunitie that is giuen him, whereby he may shew himselfe thankfull and dutifull, though it be to his trouble and cost. Euen so the children of God, though this life be full of trouble and griefe, yet when their health is restored and their daies lengthned, they reioyce in the oppor∣tunitie that God hath giuen them to doe good in the Church, or in the common-weale, and are carefull therein to shew themselues both thankfull and dutifull vnto their God. For answer then vnto the point, in man we are to consider briefly these two things, the good of himselfe, and the good of o∣thers vnto the glory of God. In respect of the good of him∣selfe, death is a speciall mercy of the Lord vnto euery childe of God, because then they rest from their labours, and their workes follow them. And therefore the Apostle said, it is best of all to be loosed, and to be with Christ.* 1.423 But in respect of others and of the glory of God, it is a speciall mercy of God vnto his children to be restored vnto health, because so they are made farther instruments of his glory, and of the good either of Church, or of Common-wealth. And therefore the Apo∣stle addeth,* 1.424 neuerthelesse to abide in the flesh is more needfull for you. Albeit then death had been a speciall mercy of the Lord vnto Epaphroditus in respect of the good of himselfe, yet in respect of the Church at Philippi, it was a speciall mercy of the Lord, as our Apostle here saith, that he was restored vnto health. Neither yet would I so here be vnderstood, as if I

thought, or taught, that it is a speciall mercy of the Lord vnto his children to be restored vnto health onely in respect of the good of others, and not at all in respect of the good of them∣selues: for albeit death bee so a speciall mercy of God vnto them in respect of the good of themselues, for that thereby they are freed from the troubles of this life, and receiued into euerlasting ioy and blisse; yet is health also and life a speciall mercy of the Lord vnto them, euen in respect of the good of themselues, because the oftener they passe through the fire, the more they are purified, and made the finer gold; the more they are boulted and sifted, the finer flower they will be. Albeit therefore by life they haue moe troubles, yet because by troubles they are made more glorious, therefore is life and restoring vnto health a speciall mercy of God vnto his chil¦dren, not only in respect of others good, but in respect also of the good of themselues.

Are then both death and recouerie of health speciall mer∣cies of the Lord vnto his children? If then we be the children of God, let not our hearts be troubled nor feare in the bed of our sicknesse. If it please the Lord by death then to cut off our dayes, this let vs know, that in mercy towards vs he doth it, that so we may not see the euils that are to come, that so we may haue rest from all our labours, and from all the troubles of this life, and that so wee may be euer with our head Christ Iesus, and haue the full fruition of those ioyes which eye hath not seene, neither eare hath heard, nor hath entred into the heart of man to thinke of. And againe, if it please the Lord to restore vs vnto health, let vs know that in mercy likewise he doth it, that so we may confesse his name, and sing praises vnto him in the land of the liuing, that so wee may be further instruments of his glory in doing good vnto others, either in in the Church, or in the Common-wealth, and that so being further tried, wee may be further purified, to returne as fine gold out of the fire. Hath any of vs then cause to mourne for them that doe already sleepe in the Lord? Let vs mourne, but not as men without hope: for the Lord hath had mercy on them, and in his mercy towards them hath deliuered them out of prison into a most glorious libertie, and hath brought

them from a most troublesome sea of miseries, vnto the most happy hauen of euerlasting blessednesse. Againe, hath any of vs beene restored from sicknesse vnto health? Let vs re∣member that the Lord herein hath had mercy on vs, as hee had on Epaphroditus. For this mercy let vs shew our selues thankfull vnto the Lord, and our thankfulnesse vnto the Lord let vs testifie vnto the world by walking worthy of this mercy. He hath reserued vs vnto his further glory. Let vs glorifie God both in our bodies, and in our spirits, for they are Gods. Let vs be faithfully, and painfully, and carefully occupied in the workes of our calling, whatsoeuer it be, vnto the glory of our God. And in particular, as this time requi∣reth, as God hath had mercy on vs by restoring vs vnto health, and bringing vs from the gates almost of death vnto life, so let vs take pitie and compassion on our poore distressed brethren, and by our morsels of bread and other releefe, let vs saue their liues from death. As our liues were precious in Gods sight, so let their liues be precious in our sight, who hap∣pily are as deare vnto God as wee are. For know this, that blessed are they that consider the poore and needie, &c.* 1.425

And not on him onely, but on mee also.] Wee haue heard of Gods mercy on Epaphroditus in restoring him vnto health, which was both a worke of the Lord, and a worke wherein the Lord shewed his mercy on Epaphroditus. Now see the ri∣ches and the bountifulnesse of Gods mercy herein: for in re∣storing him vnto health, Gods mercy was not shewed on him alone, but on the Apostle Paul also. The note which hence I gather, is this, that in the mercies of the Lord vpon his chil∣dren there is oftentimes a blessing not for them alone in parti∣cular, but for others of his children also▪ So sometimes hee sheweth mercy on the childe, and kee••••h him aliue for his parents sake, to be their staffe of comfort in their old age; and againe sometimes he sheweth mercy vpon parents, and kee∣peth them aliue for their childrens sake, to bring them vp in the feare of God, and in the knowledge of his will. So likewise sometimes he sheweth mercy on the Pastor, and from sick∣nesse restoreth him to health for his peoples sake, both that they may be kept safe from scattering by the Wolfe, and that

they may bee taught in the wayes of the Lord: and againe, sometimes he sheweth mercy on the people for their Pastors sake, lest that punishment which should iustly light vpon them should bring too much sorrow vpon him. So we reade that he shewed mercy vnto that good King Ezechias being sicke vnto death,* 1.426 in restoring him vnto health, neither vnto him alone,* 1.427 but euen therein likewise he shewed mercy vnto the people of Iudah, in that so he kept them for fifteene yeeres space from such manifold miseries and corruptions in religion as afterwards followed in the raigne of Manasses.* 1.428 Thus the Lord rich in mercy, so shewes his mercies vnto his children, as that therein there is a blessing not to them alone, but to others also.

This should teach vs thus much, that we should not be too much puffed vp for whatsoeuer mercies the Lord vouchsafeth vnto vs, as if for our owne sakes alone they were bestowed vpon vs, but seeing therein the Lord also purposeth a blessing vnto others, our care should be to vse them to the benefit of others: our health to profit others, our wealth to doe good vnto others, our knowledge to instruct others, and whatso∣euer mercies we haue vnto the good of others. Which lesson also our Sauiour Christ taught vnto Peter, when he said vnto him,* 1.429 Thou when thou art conuerted, strengthen thy brethren. But how haue they learned this lesson, that like vnto that vnpro∣fitable seruant in the Gospell,* 1.430 hide their talent in the ground, and neuer doe good with that knowledge wherewithall God hath blessed them? or they that like vnto that rich man in the Gospell,* 1.431 only feed and cloath themselues, and neuer regard to refresh poore Lazarus, no not with the crummes that fall from their tables? or they that like vnto Nimrod that mightie hunter before the L••••d, by their power and might cruelly oppresse, and wickedly tyrannize ouer their poore brethren? How haue those parents learned this lesson, that neuer regard the godly education of their children? or those children, that despise their fathers instruction, and forsake their mothers teaching? or those Pastors, that seldome or neuer looke vnto their sheepe? or those sheepe, that will not heare the voice of their Pastors? Certainly in men of all sorts there is either

great ignorance, or great forgetfulnesse, or great contempt of this instruction: for generally wee doe not vse the mercies of God vpon vs vnto the benefit of others, but either we know not, or wee forget, or wee neglect so to vse them, or wee doe abuse them vnto the hurt of others. Well, let vs know that as this mercy was shewed on Epaphroditus not for his sake onely, but for Pauls, lest hee should haue sorrow vpon sorrow, so whatsoeuer such mercy is shewed on vs, it is not for our owne sakes only, but for others also, that they may haue comfort and profit thereby, or otherwise lest they should some way be grieued and troubled. And therefore as the Lod hath be∣stowed this or that mercy vpon vs, of health, or of wealth, or of wisdome, or of knowledge, or the like, let vs vse the same to the good and benefit of others, as our state, or place, or calling doth require, and in any case let vs beware that wee abuse them not vnto the hurt of others.

Now let vs see wherein it was a mercy of God vpon Paul, that Epaphroditus was restored vnto health. The Apostle sheweth it when he saith, lest I should haue &c. Herein then was it a mercy of God on Paul that Epaphroditus died not vp∣on that sicknesse, because so he should haue had sorrow vpon sorrow, vnto his sorrow by his own bands and imprisonment should haue beene added another sorrow for his death. God therefore had mercy on Epaphroditus and restored him vnto health, not for his owne sake only, but for Pauls, lest he should haue sorrow vpon sorrow.

What then? Was Paul sorrowfull for any thing that befell him, or that was likely to befall him? Did he not with pati∣ence bea••e whatsoeuer did or could befall him? Or could he be said to beare that with patience for which he was sorrowful? That Paul was sorrowfull for many things, may and doth ap∣peare euen by this one place. He was sorrowfull for his owne bands and imprisonment; he was sorrowfull to see Epaphrodi∣tus, and to heare the Philippians to be so full of heauinesse: and if Epaphroditus had now died, his death would haue made him very sorrowfull. All which notwithstanding, he did with patience beare both his owne bands, and the heauinesse of Epaphroditus, and the Philippians, and so would haue borne

Epaphroditus his death if he had died. For he••ein was his pati∣ence seene, that he did with such constancie and courage for Christs sake suffer those things which caused his sorrowes, as that he was not ouercome of sorrow, but so moderated it, as that he mildly bore whatsoeuer caused sorrow. And how is patience seene, but in moderating sorrowes, and quietly suf∣fering them, and whatsoeuer may cause them?

The note then is, that sorrow and the like affections and passions of mindes are nothings vnbeseeming Christians, as some haue foolishly thought, but rather such things as very well beseeme them.* 1.432 It was prophecied of our Sauiour, that he should be a man full of sorrowes; and that he was so, may ap∣peare by his weeping ouer Ierusalem, by his trouble in spirit at the death of Lazarus, and by many other things. Nay how shall wee call him a Christian that hath shut vp all bowels of compassion, and is not touched with a fellow-feeling of his brethrens infirmities? Herein is a good point of true Christia∣nitie, that wee reioyce with them that reioyce, and weepe with them that weepe, and that wee beare with patience our owne sorrowes, and whatsoeuer losse or crosse which may cause sorrow.

Yea, but was it not a fault for Paul to be sorry for Epaphro∣ditus his sicknesse? or should it not haue beene a fault in him if he had beene sorry for his death, seeing these things came and should haue come by the will of God? No surely: both in him it was, and in all Christians it is a Christian thing to vi∣sit the sicke, and to be sorry for their infirmities, and for their death. So was Christ, so were the Apostles, and so are all Christians, and ought to be. For what other thing is this for them that be strong and in health, then for the rich to giue vnto the poore, for the learned to instruct the ignorant, for the strong to helpe the weake, &c.

* 1.433Yea, but wee are forbidden to sorrow for the dead: How then should it not haue beene a fault in Paul to haue sorrowed for Epaphroditus his death? Sorrow for the dead is not there simply forbid, but such sorrow as they haue which haue no hope of the resurrection of the dead, and of life euerlasting after this life. They sorrow immoderately, because they

thinke that when death comes there is an end. Such immo¦derate sorrow for the dead is there forbid, lest we should seeme by our too much sorrowing so to thinke of the dead as the Gentiles did. But a moderate sorrow is neither there, nor elsewhere forbid, but rather commended vnto vs by this ex∣ample of our holy Apostle. So that wee may sorrow for the dead, if wee doe it moderately, and with submission vnto the will of the Lord, knowing that whatsoeuer he doth is good, and that all things worke together for the best vnto those that loue and feare him.

Yea, but had not Paul the gift of healing? If then Epaphro∣ditus his sicknesse or death were such a matter of sorrow vnto him, why did he not heale him? That Paul had the gift of healing appeareth by many places in the Acts, as where it is said, that God wrought no small miracles by the hands of Paul, so that from his body were brought vnto the sicke kerchiefes,* 1.434 or hand∣kerchiefes, and the diseases departed from them. And againe, where it is said that he healed the father of Publius, who lay sicke of a feuer, and of a bloudie flix, and that he healed many which had diseases in that Iland. Yet it is very like that hee could not heale Epaphroditus, albeit no doubt he would gladly haue had him whole. And this is a plaine proofe vnto vs, that the Apostles healed sicknesses and wrought other mira∣cles, not by any vertue or power of their owne, but by the power of God; not whensoeuer they would themselues, but when it pleased the Lord they should: as also it is said in the Acts,* 1.435 that God wrought many signes and wonders by the hands of the Apostles. Being therefore onely Gods instru∣ments to heale diseases, and to worke miracles, neither our Apostle, nor any of the rest, could whensoeuer they would doe these things, but only when he would whose instruments they were.

LECTƲRE XLVI.

PHILIP. 2. Vers. 28.29.30.

I sent him therefore the more diligently, that when yee should see him againe, yee might reioyce, and I might &c.

THus farre of the first cause why Epaphro∣ditus was so presently sent vnto the Phi∣lippians. Now follow the other cause;

I sent him therefore, &c.] The first cause why hee presently sent him vnto them, was (as we haue heard) because of Epaphroditus himselfe, because hee so longed after them, that hee was full of heauinesse till he might see them, as verse 26. Other two causes of such present sending him vnto them are mentioned in this verse in the words now read vnto you: The one, be∣cause of the Philippians, that they when they should see their Minister againe might reioyce, in these words, that when yee should see him againe, &c. The other, because of the Apostle himselfe, that hee might be the lesse sorrowfull, when they should haue cause to reioyce by his presence with them, in these words, and I might be the lesse sorrowfull. The words, ye see, are inferred by way of conclusion, I sent him therefore, &c. Where it is to be noted, that whereas before hee had said, I thought it necessary to send him vnto you, now hee addeth a note of diligence and speed which hee vsed herein, saying, I sent him therefore the more diligently. And wherefore did he vse such diligence and speed in sending him? That is signified in the next words, to haue beene partly in behalfe of the Philippians, that when they should see him againe they might reioyce that he had so well recouered his health, and that now they might haue the fruit of his labours amongst them; and partly in behalfe of himselfe, that hee might be the lesse sorrowfull. Whereby the Apostle signifieth, that albeit hee shall not bee quite without sorrow when they shall haue cause to reioyce

in Epaphroditus his presence, because there were many things besides which gaue him cause of sorrow, yet he shall be much lesse sorrowfull, because he shall be eased of that sorrow which he conceiued vpon Epaphroditus his sicknesse, and vpon their heauinesse for his sicknesse. Now before we proceede farther, let vs see what obseruations we may gather hence for our vse and instruction.

I sent him therefore the more diligently] In these words I note the diligence and carefulnesse, and speede which the Apostle vsed in sending Epaphroditus vnto the Philippians, notwith∣standing himselfe at this time had so great vse of him as that almost he could not be without him. For the Apostle lying now in prison where Epaphroditus ministred vnto him such things as he wanted, it could not be but he must needes haue great vse of him. Yet when the Apostle heard that they were so full of heauinesse for his sicknesse, and that they greatly desired to see him, he slacked no diligence, neither vsed any delay, but with what diligence and with what speede he could he sent him vnto them. Whence I obserue the nature and dis∣position of a faithfull friend, which is not to delay the time, but whatsoeuer excuse else we might make, with all diligence to gratifie our friend when his neede doth require. For as cheerefulnesse and willingnesse, so carefullnesse and readinesse then to pleasure when neede doth require are very requisite in the performance of euery dutie of one friend vnto another. Yea but where shall a man finde such a friend, as without de∣lay, when neede doth require, will doe the duety of a friend, when he might haue happily iust excuse to the contrary? Sure∣ly I must here say vnto thee as Isaac said vnto Iacob, when he aduised him whence to take a wife;* 1.436 Take not a wife (saith he) of the daughters of Canaan, arise, get thee to Padan Aram to the house of Bethuel thy mothers father, and thence take thee a wife of the daughters of Laban thy mothers brother;* 1.437 or as Abraham had said before touching the mariage of Isaac; Thou shalt not take a wife vnto my sonne of the daughters of the Canaanites among whom I dwell, but goe vnto my countrey, and to my kinred, and thence take a wife vnto him: so I say vnto thee, if thou wilt make a good choice of thy friend, get thee vnto the houshold of

faith, and there shalt thou finde such a friend as now we speake of; ioyne thy selfe vnto them in whom there is religion and the true feare of God, and in them thou shalt finde that which thy soule desireth. Others can and will make as faire a shew oftentimes as the best, and yet faile thee happily then when thou most needest them. Euery litle pretence will serue them for excuse good enough; but if they can haue such an excuse as here Paul the Apostle might haue had, though thou stand in as much need of helpe, as here the Philippians stood of com¦fort, hope thou maiest, but helpe thou shalt finde none. But they that are ioyned vnto thee in Pauls spirit, they that are linked vnto thee in that best bond of loue, the feare of the Lord, they will not faile thee in the needfull time of trouble, they will not shift thee of for this & that time with this or that excuse, but with all diligence, and with all speede they will be ready to helpe thee, and to comfort thee as thy neede doth require▪ for indeede sinceritie in religion, and the true feare of the Lord, are the best bands of christian friendship. We read in profane stories of some much renowned for most rare friendship. But what else were those but as shadowes in respect of the bodie? What friendship of theirs came euer neere vn¦to that of Ionathan and Dauid,* 1.438 whose soules were so knit ei¦ther vnto other as that either loued other as his owne soule? Who more faithfull vnto any then Hushai the Archite vnto Dauid,* 1.439 at whose request he tooke (as we say) his life in his hand, and vndertooke with all diligence and speed to bring to nought the counsell of Ahitophel? Yea generally where religion and the feare of the Lord knits the knot, there the friendship is most sure, and the duties thereof best performed. If therefore thou wilt haue such a friend, as without delay (when neede doth require) will doe the dutie of a friend, and not shift thee of for this & that time with this and that excuse, ioyne thy selfe vnto him that is religious & feareth the Lord, and let your loue be in the Lord, and for the Lord. For what is the cause wherefore friendship is so rare, and why there is such slacknes in all sorts of men to helpe one another, and to comfort one another in any time of neede? Surely hence, euen because our loue is onely a cold loue grounded on this

or that worldly respect, but wee doe not loue one another in the Lord, and for the Lord, because our soule delighteth in them that feare the Lord. O let all of vs delight in them that feare the Lord, and then will we, no doubt, as Pauls scholers, be diligent one vnto anothers good, and one vnto anothers comfort in euery time of need.

It followeth, that when ye should see him againe, yee might re∣ioyce] In these wordes the Apostle setteth downe a second cause and reason, wherefore hee sent Epaphroditus vnto the Philippians with such diligence and speede. The cause was, as here it is signified, that after such sorow and heauinesse of heart as they were filled with vpon the hearing of their Mini∣sters dangerous sicknesse, thinking they should neuer see him againe, they might reioyce when they should see him againe throughly well in health, & able to doe the worke of his mini∣sterie. Here then we see how a faithfull friend is especially to employ his diligence and his carefulnesse, namely, as in mat∣ters most needfull, so in them to the best purpose hee can de∣uise. A notable patterne whereof we haue in this example of our Apostle. The Philippians were at this present full of hea∣uinesse and sorow, as we haue heard, for their Ministers sicke¦nesse, and they much needed to be cheered and comforted. The Apostle he vsed all diligence, and after hee heard and knew of it, he delaied not the time to cheere them, and to comfort them. But how? hee might haue written his letters vnto them, and therein signified their Ministers recouerie of his health, and so haue cheered and comforted them. But because he thought neither messenger, nor letters, nor any thing else would so much reioyce them as his presence with them, and the sight of him, because they thought they should neuer haue sent him againe, therefore hee sent himselfe vnto them, that when they should see him againe they might re∣ioyce, so taking the best course that hee could deuise to com∣fort them. So we see in the example of Hushai before men••io∣ned: when Dauid was in great distresse by Absolon his sonne Hushai came vnto him with purpose to go with him,* 1.440 and in life or death not to leaue him. But when it was thought that his friendshippe would be to better purpose vnto Dauid, if

he should returne vnto the Citie, and bring the counsell of Ahitophel to nought, he did that which was thought would be to the best purpose Right so, if wee will approue our selues faithfull friends indeed, as we must employ all diligence and carefulnesse in matters most needfull for our friend, so must we do it to the best purpose wee can deuise. For albeit dili¦gence and carefulnesse in euery matter of our friend be very commendable in vs, yet is it then worthily most commenda∣ble when it is imployed to the best purpose; 1. When our care is specially bent to that which apparantly may be to our friends greatest good and comfort. A matter of too too rare practise. Few carefull of others good, and of those few that will seeme sometimes to be carefull, very few that will care for them in things most needfull, and fewest of all that will in such sort care for them in things needfull, as may be most be∣houefull for them. If the course most behouefull for our friend be somewhat hurtfull for our selues, wee will rather thinke of some other course then that whereby wee may so helpe our freind as that withall wee may not hurt our selues: And so that wee shew our selues friends wee thinke it is well though we doe not so much as we should. Well, I wish wee would thinke of this example of our holy Apostle, and as he was most diligent and carefull not onely to comfort the Phi¦lippians, but in such sort to comfort them as they most desired; so we would be diligent and carefull both to doe good vnto others, and that likewise in such sort as they thereby might re∣ceiue the greatest good, though happily our selues should be somwhat endamaged thereby.

What then? happily you will say vnto mee, was it such a commendable matter in the Apostle to send their Minister backe againe vnto them? or was it such a pleasure vnto the Philippians to see their Minister againe? It may be that some would stand at an answer to these questions in particular, who shew but too plainely by their practise what they thinke or these questions in the generall. For touching the Ministers in generall, who is he that if his Minister be absent from his Church greatly longeth after him? who is hee that if his Mi∣nister be sicke vnto death greatly wisheth his restoring vnto

health? who is he that if his Minister be absent and sick feares that he shall neuer see him againe? or who is he that will take such a pleasure and ioy of heart in it if he shall see him again? Some such, God be thanked, there are, and God for his mer∣cies sake encrease the number of them, and his graces in them. But generally if the Minister be such a one as makes a consci∣ence of his waies amongst them, as carefully feedes them with the bread of life, and painefully leades them forth besides the waters of comfort, such a one as will religiously call them vn∣to the sanctification of the Lord his Sabboth, and restraine them of their meriment, and sports, and pleasures, and wan∣ton dalliances, such a one as will sharpely reproue their sins, boldly put them in minde of their duties, and carefully re∣claime them from such inordinate waies as they walke in, such a one as we may very well presume this Epaphroditus was; if the Minister, I say, be such a one, generally wee long not for his presence if he be absent, generally wee sorow not for his sicknesse if he be sicke, generally wee take no such pleasure ei∣ther in his presence, or in his life. Nay rather if he be absent we will wish him farre enough, and to tarie long enough; and if he be sicke vnto death wee will reioyce and be glad at his death: So farre short of these Philippians that were but newly planted in the Church, and had but lately embraced the truth of Christ Iesus, are wee who haue long enioyed the ministerie of the word, and the bright light of the holy word of truth. For so they accounted, that the Apostle could not haue giuen a greater token of loue of them, then to send their minister backe againe vnto them, and it was the greatest plea∣sure and ioy of heart that might be vnto them to see their mi∣nister againe thorowly well, and in good health. And surely if we tooke that ioy and comfort in the word that we ought, we would take more ioy and comfort in the Ministers of the word then we doe. But how the Ministers of the word are to be accounted of, we shall see in the handling of the next verse that followeth. It now followeth.

And I might be the lesse sorowfull] In these words the Apo¦stle setteth downe a third cause or reason why hee sent their Minister vnto them with such diligence and speede. And this

cause respected himselfe. For it was that hee might be the lesse sorowfull. 1. That howsoeuer his sorowes after this should be some for some other things, yet they might bee the ••esse when their ioyes were fulfilled by their Ministers pre∣sence, and when their Minister should againe bee amongst them to labour amongst them. In that then that the Apostle saith not, and that I might be without sorow, but onely, and that I might be the lesse sorowfull. Hence I gather this obseruation, that the children of God are not much to hope, nor greatly to seeke in this life to be quit and ridde of all sorow, but it is e∣nough for them if their sorowes be abated, and if they haue lesse sorow then they deserue, and then they are enabled to beare.* 1.441 In the world, saith our Sauiour, ye shall haue affliction, e∣uen many-causes of sorow, and griefe, and vexation of spirit. For so it is ordained that through many afflictions we should enter into the kingdome of God,* 1.442 a•• the Apostle saith. And therefore our Sa∣uiour Christ saith againe, if any man will come after me, let him denie himselfe,* 1.443 and take vp his crosse daily, and follow mee. Daily saith he. For as one day followeth an other, so one crosse fol∣loweth in the necke of an other. Wee looke and hope for an holy citie,* 1.444 the new Ierusalem, where God shall wipe all teares from our eyes, and where there shall be no more death, neither so∣row, neither crying, neither any more paine. But that citie is not here on earth, where we be but Pilgrimes, it is in our Coun∣••rey in heauen, where we shall haue an abiding citie, & where we shall be euer with the Lord. Nay if it were here on earth we would not long for that in heauen. Let vs not therefore looke in this life to be without all trouble, or sorow, or griefe. Let vs rather consider how in this life our whole life is stained with many sinnes, and how for our sinnes wee haue deserued not only death euerlasting after this life, but troubles also and sorowes vnsupportable in this life. And then when we see that we are not onely freed from that death by the death of Iesus Christ, and by saith in his name, but that our sorowes in this life are much lesse then we deserue, let vs reioyce in the Lord, and comfort our selues in his mercies that our troubles and sorowes are nothing in comparison of that wee haue deserued. And againe, let vs consider that howsoeuer our troubles, and

sorowes, and griefes be many, yet so onely they presse vs, as that we are able to say with the Apostle,* 1.445 We are affected on eue∣rie side, yet are we not in distresse; in pouertie, but not ouercome of pouertie: we are persecuted, but not forsaken, cast downe, but wee perish not &c. And then when we see that our troubles, and sorowes, and griefes are no more but such as the Lord hath enabled vs to beare, let vs reioyce in the Lord, and comfort ourselues in his mercies towards vs, who doth not suffer vs to be tempted aboue that wee be able, but giueth the issue toge∣ther with the tentation that we may be able to beare it. For surely these are great mercies of the Lord towards vs, that our sorowes are so lessened and abated that they are neither such as we haue deserued, neither such but that wee are able to beare them by the power of him who doth strengthen vs hereunto. And therefore though in this life we be not quite free from all troubles and sorowes, yet let vs account this a great mercie of the Lord vnto vs that wee are lesse sorowfull, that our sorowes are lesse then the desert of our sins, and lesse then he enableth vs to beare.

But how was it that the Apostle should be lesse sorowfull by sending their Minister Epaphroditus vnto them? because by his presence they should haue occasion to reioyce. For as by their heauinesse for their Minister his sorow was encreased, so againe by their reioycing for their Minister his sorow would be abated. Here then we may obserue another notable quali¦tie of Christian loue and friendshippe,* 1.446 which is to weepe with them that weepe, and to reioyce with them that reioyce. A rule which the Apostle giueth all Christians to obserue & keep, & from which who so declineth may seem therin to crosse euen nature it selfe. For naturally we see that the members of our body are so affected one towards an other, as that if one mem¦ber suffer all suffer with it, and if one be had in honour,* 1.447 all the members reioyce with it. How much more should it be so in the mysticall body of Christ Iesus, that they who are ioyned to∣gether in one faith, and in one baptisme, should so likewise be ioyned together in loue and affection one towards an other that the sorow of one should be the sorow of an other, and the ioy of one should be the ioy of another? But I haue had occa∣sion

heretofore to obserue this note vnto you, and therewith∣all the great want of this Christian loue in vs one towards a∣nother, for that we are so farre from this duty, as that we weepe and are sorie one at the prosperitie of another, and againe laugh and reioyce one at the calamity of another. If either by that or this instruction ye be taught in this dutie, then pra∣ctise it; and if either by that or this admonition ye see your want in the performance of this dutie, then studie to amend that which is amisse, and learne so to be affected one towards another, as that ye will reioyce with them that reioyce, and a∣gaine weepe with them that weepe.

Againe, it may be that the Apostle was sorie that by his oc¦casion their Minister and Teacher was so long absent from them. And therefore now when Epaphroditus was sent backe againe vnto them he was the lesse sorowfull. But this being onely a coniecture my purpose is not to ground any obserua∣tion thereupon. Onely this, neither may the example of the Apostle be any president for any to deteine the Minister from his charge, neither may the example of Epaphroditus be to any Minister any president to absent himselfe from his charge. For Epaphroditus was now absent from his people being sent by them to Minister to the necessities of the holy Apostle, so that albeit he was absent from them yet was hee labouring for them euen in the worke of Christ, as the Apostle speaketh in the last verse of this chapter. How then can this example help them who absent themselues either for idlenesse and their owne ease, or vpon other pretences which haue no lawfull warrant? Againe his staying there with the Apostle was not so much by the Apostle his deteining of him, as by the Philippi∣ans charge that he should stay with him, and by the sickenesse wherewith God visited him. How then can this example bee any warrant vnto them whom deteine Ministers from their charge, either for their owne pleasures sake, or in some other respect which hath no better warrant? I wish that both these men would bee as sorie for deteining Ministers from their charge as it is likely the Apostle was, and likewise that the Ministers as sorie for being absent from the••r charges as it is likely Epaphroditus was. This were a president worthy the fol∣lowing,

the other is a president without all ground, or sha∣dow of any semblance. But I purposed onely to touch this by the way. Now followeth the Apostle his request for Epa∣phroditus.

Receiue him therefore in the Lord &c.] The Apostle hauing shewed the causes why he sent Epaphroditus vnto the Philippi∣ans, now commendeth him vnto them, and maketh request for him, that they would entertaine him at his returne as they ought, shewing withall a reason in the next verse why they should doe so. In this verse, 1. He sheweth how they ought to receiue and entertaine him in particular. 2. How they ought to entertaine all Ministers generally being such as he was. First touching the entertainment of him in particular, the Apostle willeth them to receiue him, first in the Lord, then with all gladnesse. In that he willeth and exhorteth them to receiue him in the Lord, his meaning is that they should receiue him not as a priuate friend, not as one sent from him, whom for his sake they should vse kindly, but as the seruant of the Lord, and as one sent euen by God himselfe vnto them. For herein the Apostle may in part seeme to al∣lude vnto that extremitie of sicknesse, whence he could not possibly haue beene deliuered but onely by Gods mercy on him. And therefore now he was sent vnto them, not so much by the Apostle, as by the Lord, who onely did saue his life from death. Againe, in that he exhorteth them to receiue him with all gladnesse, his meaning is, that as he longed after them all, so they should all receiue him with all gladnesse, euen with exceeding ioy for his comming vnto them. For so the same words that are heere vsed are well translated Iam. 1.2.

Here then we are taught how to intreat, and entertaine, and receiue the Ministers of the Lord first, in the Lord, that is, as seruants of the Lord, and sent by God vnto vs. So the Apo∣stle giueth testimonie vnto the Galathians that they receiued him, where he saith, But yee receiued me as an Angell of God,* 1.448 yea as Christ Iesus. And that they are so to be honored and accounted of, he againe sheweth where he saith,* 1.449 Let a man so thinke of vs as of the Ministers of Christ, and disposers of the

secrets of God. And why are they so to be thought of, and so to be honoured? The reason is plaine, they are the Embassa∣dors of Christ Iesus, in Christ his stead beseeching vs that we would be reconciled vnto God. So saith the Apostle, Now then (saith he) we are embassadors for Christ, as though God did beseech you through vs,* 1.450 we pray you in Christ his stead, that yee be reconciled vnto God. Now Embassadors, yee know, are to be receiued as the Prince from whom they are sent: so that the Ministers of Christ are to be receiued euen as Christ Iesus. And therefore our Sauiour saith, He that receiueth you, recei∣ueth me,* 1.451 and he that receiueth mee receiueth him that sent mee. Againe, Embassadors (yee know) speake not in their owne name, but in the Princes name that sent them: so that the Ministers of Christ are to be heard as Christ whose Ministers they are. And therefore our Sauiour saith, He that heareth you heareth me,* 1.452 and he that despiseth you despiseth me, and he that de∣spiseth me despiseth him that sent me. And yet see how hardly we are brought to receiue and harken to this instruction. In∣deede it grieueth mee to see how the Ministers of the Lord are receiued euen in this auditorie. Euery fit opportunitie hath beene taken to put you in minde of these things. And what neerer are yee then at the first? Are the Ministers of Christ Iesus to be receiued in the Lord, and for the Lord? Are they the Embassadors of Christ Iesus, and therefore to be receiued, and to be heard as Christ Iesus? How happens it then that some will not at all almost come to heare them? that some come so slackly to heare them? and that some turne their backs vpon them, and will not stay to heare them? If the Embassador of an earthly Prince should be vsed in such like sort, would not sharpe stormes and sore displeasure fol¦low vpon it? And shall the Embassadors of the King of hea∣uen, and King of Kings be so vsed, and will not his anger and heauy displeasure be kindled at it? If we sought our honour, we might well goe without it, seeing the Lord cannot haue it: But we seeke not our owne honour, but the honour of him that sends vs, euen the honour of Christ Iesus, whose word we preach vnto you. We would be honored for the words sake, and therefore we would haue the word much more ho∣noured.

And therefore we call you vnto the hearing of the word, euen of the word of life, euen of the word of your sal∣uation. But how preuaile we? Those that will not come, what should I speake vnto them? I iudge them not, there is one that iudgeth them. Of such as doe come, some come so sel∣dome, that it may seeme they come when their leisure from other businesse giues them best leaue. Businesse belike they haue of greater importance then this, and which they are more to regard then the saluation of their soules. Others, they turne their backs vpon the Preacher, and stay they can∣not, or they will not. I cannot but speake of it. What an vn∣seemely thing was it, when the last Lords day after the cele∣bration of that holy sacrament of Baptisme, which seeing the opportunitie was giuen, might well haue beene celebrated af∣ter the Sermon; but what an vnseemely thing (I say) was it, to see so many then turne their backs, and goe their waies, some vpon that occasion, and others therein keeping their wonted manner? But take heede, men and brethren, how yee despise the word, and turne your backs vpon it. For how∣soeuer now yee turne your backs vpon it,* 1.453 yet shall it iudge you in the last day. If there be a fault in any of you, studie to amend it, and let the word of Christ dwell in you all plente∣ously and in all wisdome.* 1.454 For it is the power of God vnto sal∣uation to euery one that beleeueth. Receiue the Ministers of Christ in the Lord, and harken vnto their message for the Lord. For though they be men that come vnto you, yet are they men sent from the Lord, and their words are to be heard not as the word of man, but as it is indeede as the word of God. Happy are yee if yee heare these things, and medi∣tate thereupon with fruit vnto your soules. Blessed are they that heare the word of God and keepe it.

LECTƲRE XLVII.

PHILIP. 2. Verse 29.

Receiue him therefore in the Lord with all gladnes, and make much of such. 30. Because that for the worke of Christ he was &c.

WIth all gladnesse] This is the second manner of entertainment that the Apostle would haue giuen vnto Epaphroditus their Mini∣ster at his returne vnto them. He would haue them to receiue him in the Lord, and to receiue him with all gladnes, that is, with such gladnes, as that both all should reioyce at his comming and that with an exceeding great ioy: so that he would haue both their ioy to be vniuersall, that all should reioyce for him, as he had longed for them all; and againe, no ordinarie ioy, but an exceeding great ioy, as the same words are very well translated, Iam. 1.2.

What such ioy, so vniuersall ioy, so exceeding great ioy for their Ministers returning home in health vnto them? Was Epaphroditus their Minister? Was their Minister thus to be receiued? Indeede this would make a man to doubt, as the world goes now, whether Epaphroditus were their Minister▪ Enough for a noble man, a great man, one of the Peeres o•• the Realme thus to be receiued. A Minister thus to be re∣ceiued, it is a scorne, a meere iest. Well, let it seeme vnto th•• world (as it will) a scorne, and a iest, the Apostle here we see would haue them thus to receiue their Minister, and the Mi∣nisters of the Gospell are thus to be receiued, euen with a•• gladnesse, so that all their people should reioyce, and tha•• with exceeding great ioy for them.* 1.455 O how beautifull vpon the mountaines are the feete of him that declareth and publisheth peace, saith the Prophet, that declareth good tidings, and publi∣sheth saluation, saying vnto Zion, thy God reigneth. Now of

whom speaketh the Prophet this? The Apostle plainely ap∣plieth this vnto the Ministers of the Gospell of Iesus Christ.* 1.456 They are they that declare and publish our peace and our re∣conciliation with God the Father by Iesus Christ his Sonne; they are they that declare the good tidings of the full and free remission of our sinnes by the death and passion of Iesus Christ; they are they that publish saluation vnto euery one that calleth vpon the name of the Lord, & departeth from ini∣quitie. How beautifull then should their feete be vnto vs? When they come vnto vs, or when the Lord rather sendeth them vnto vs with what gladnesse should wee receiue them? Surely I will tell you. Consider that place yet a litle further. The Prophet there speaketh first and primarily of the deliue∣rance of the children of Israel out of the captiuitie of Baby∣lon, and of them that should bring the message and gladd tydings therof. With what gladnes then may we thinke would the children of Israell, when they were in the land of their cap∣tiuitie, receiue them that would bring them good tydings of their deliuerance out of captiuitie, and returne vnto their countrie, and ancient libertie? Would not all of them receiue them with great gladnesse? Would not all of them receiue them with exceding and vnfained ioy and reioycing? With what gladnesse then should we receiue the Ministers of the Gospell of Christ Iesus, who bring vnto vs most ioyfull tidings of a most blessed deliuerance out of the most wofull thrall and captiuitie that euer was, euen out of the most tyrannicall cap∣tiuitie of sinne, death, and the deuill? Surely we should re∣ceiue them with an vniuersall ioy; we should receiue them with an exceeding great ioy, we should all of vs be glad euen in our very soules for them, & euery way that we could we should testifie this our gladnes for them. A good shew of such glad∣nesse many of the Iewes then gaue, when Christ riding into Ierusalem on an Asse, they spred their garments in the way, and cut downe branches from the trees, and strawed them in the way, and cryed through the streets of Ierusalem, and said, Hosanna the sonne of Dauid,* 1.457 blessed be he that commeth in the name of the Lord, Hosanna thou which art in the highest heauens. Here were tokens as of great honor done vnto him, so of great

gladnesse for him that was the high Priest of our profession. And the Euangelist S. Luke storying the same thing saith, that the whole multitude of the Disciples reioyced,* 1.458 and praised God with a loude voice, saying, blessed be the King that commeth in the name of the Lord, peace in heauen, and glory in the highest places. The whole multitude reioyced, and that with no small ioy, when they lift vp their voices, and said, Blessed be he &c. So we read that when Philip came to Samaria,* 1.459 & preached Christ vnto them, the people gaue heede vnto those things which Philip spake with one accord, hearing and seeing the miracles which he did, and it is said, that there was great ioy in that Citie. They heard Philip when he preached Christ vnto them, they gaue heede to the things he spake, and that with one accord, and vpon this there was great ioy in that Citie. So we read that when the Apostles passed through Phanics and Samaria,* 1.460 declaring the conuersion of the Gentiles, and no doubt strengthning the brethren also in the faith wherein they stood, it is said, that they brought great ioy vnto all the brethren; no ordinarie ioy, but a great ioy; not vnto a small number, but vnto all the brethren. Thus yee see with what gladnes the Ministers of the Gospell ought to be receiued: yee see how our Sauiour Christ the high Priest of our profession was thus receiued when towards his passion he came downe from the mount of Oliues vnto Ierusalem: yee see how the Disciples and Apo∣stles of our Sauiour Christ were thus receiued, euen with great ioy of all the brethren. And thus at this day the Ministers of the Gospell are receiued, euen with all gladnesse of all the brethren. But as then it was, so now it is, the multitude, of the brethren no great multitude, as may easily appeare euen by this one note, that the multitude of them that receiue the Ministers of the Gospell with all gladnes is no great multitude. Well (beloued) to stand no longer vpon this point, I cannot better exhort you touching this point then out of these words of the Apostle, Receiue the ministers of Christ his Gospell in the Lord, receiue them with all gladnes, and make much of them, for so it followeth.

And make much of such] In which words the Apostle brings it to the generall which before he had spoken in the particular,

& tels them how he would haue them to receiue not only Epa∣phroditus in particular, but the Ministers of the gospel in gene∣rall. Make much of such, make much account of them, haue them in high honor & estimation:* 1.461 for so the word here vsed in the originall signifieth. But whom must we haue in such ho∣nour? Make much of such; such as Epaphroditus, such as faithfully and painefully worke in the Lord his haruest, such as carefully watch for our soules, as they that must giue ac∣counts, such as labour in the word and doctrine make much of them, and account them worthy of double honor.

Here then we are taught in what account we are to haue such Ministers of the Gospell as faithfully and painefully la∣bour in the word and doctrine. We are to make much of them, we are to haue them in high honor and estimation, we are to account them worthy of double honor. For so the Apostle else where also telleth vs, saying,* 1.462 The Elders which rule well are worthy of double honour, especially they which labour in the word and doctrine. Where whatsouer be meant by double honour in particular, in generall it is meant, that all honour is due vnto them that labour in the word and doctrine. Yea indeede? honour such? make much of such, such finde-faults, such troublers of the state, such hot-headed fellowes, such discoueries of their fathers shame, such publishers of whatsoeuer they know, euen in Gath, and Ashkelon. For thus commonly they are accounted of, especially if according to the necessitie of the times they lift vp their voices like trum∣pets, and shew the people their transgressions, and the house of Iacob their sinnes. If they tell Herod of his incest, they may doe it without that danger that Iohn did, but let them looke for no lesse then to be counted troublers of all Israel,* 1.463 as Elias was accounted by Ahab. If Demetrius and the crafts∣men men with him be like to sustaine any losse by their preaching; if the godles Atheist, or the superstitious Papist thinke them∣selues galled by their preaching, then they traduce them by such and such names, and then they raise vp whatsoeuer trou∣bles possibly they can against them. Thus are they rewarded with euill for good, and with hatred for their good will; thus doe they become enemies because they tell the truth; thus

are they honoured and accounted of the world; thus com∣monly are they made of in the world that are carefull not to doe the worke of the Lord negligently. Yea and see the strangenesse of it. The cause why we should make much of the Ministers of the Gospell is, for the message sake which they bring vnto vs, because they bring vnto vs the holy word of life, the Manna, and foode of our soules; and because out of it they both teach vs that truth which we are to beleeue and imbrace, and improue those errors which we are to be∣ware and auoide, and correct those faults in our life which we are to flie and detest, and instruct vs in that way of righteous∣nesse wherein we are to walke all the daies of our life. Thi•• I say is the cause why we should make much of them, and this is the very cause why we cannot away with them. It would best of all please a great many of vs that they should hold their peace, and so 〈◊〉〈◊〉, and suffer vs to sleepe in our sinnes. Other o•• 〈◊〉〈◊〉 ••••ppily can away with it that they should reach, and instruct, and exhort, and speake to the eare: But that there should be amongst the Disciples of Christ sonne of thunder, that the Ministers of the Gospell should powre into the wound both oyle and vineger, that they should improue and rebuke, that a great many of vs cannot away with, and therefore when they doe so we breake our in∣to termes at our pleasure against them. Well, he that will be soundly healed he must suffer both oyle and vineger to be powred into his wounds, and he that will liue must suffer him∣selfe to be awaked out of his dead sleepe of sinne, and he that will shew himselfe to haue profited in the schoole of Christ must make much of such as both teach, and improue, and correct, and instruct as the glory of God, and the good of hi•• people doth require. As for those that are not such I say now no more, but I wish they were such, and that they would studie to be such.

Beloued, I haue vrged this point, touching the Ministers of the Gospell, of receiuing them in the Lord, of receiuing them with all gladnesse, of making much of them, partly the last day, and partly this day: For your sakes, that yee might know how to vse the Ministers of the word, that so yee may

giue testimonie how yee honor the word. For as men like or mislike the Ministers of the word, so commonly they are affe∣cted towards the word. Let the word of Christ therefore dwell in you plenteously, let your delight be in the law of the Lord, and loue the word of life as your life: and for a proofe thereof, such as faithfully and painefully labour in the word and doctrine, receiue them in the Lord, receiue them with all gladnes, and make much of such. It followeth.

Because that for the worke of Christ &c.] This is the reason which the Apostle bringeth why the Philippians should receiue their Minister in the Lord, and with all gladnes. The reason then briefly is this: Epaphroditus was neere vnto death for the worke of Christ, and regarded not his life to fulfill that ser∣uice &c. therefore yee ought to receiue him in the Lord, and with all gladnes. By the worke of Christ the Apostle mea¦neth in this place that whole paines and labour which Epa∣phroditus tooke in comming to him to Rome, in bringing with him that releefe which the Philippians sent vnto him, and in ministring vnto him in prison such things as he wanted. A seruice well called the worke of Christ, because commanded by Christ, and performed to the seruant of Christ for Christ his sake. Againe, in that the Apostle in the end of the verse saith, to fulfill that seruice &c. the Apostle his meaning is not thereby to note any fault in the Philippians, as if they had beene any way wanting vnto him, but therein he commen∣deth Epaphroditus his faithfull and painefull performance of that seruice, which they if they had beene present with him would haue done, but now could not because of their farre distance from him. The whole reason is indeed drawne from the commendation of Epaphroditus. His commendation is that he took such paines with him and for him that it had been like to haue cost him his life, and that hee made not so much reckoning of his life as he did of discharging that trust that was reposed in him, and performing that seruice which the Philip∣pians themselues would haue done if they had beene present. This (I say) is the commendation which the Apostle here gi∣ueth him, and for this cause he willeth them to receiue him in the Lord with gladnesse.

Whence I gather this generall obseruation, that it is a very commendable thing in the seruants of Christ, not to regard their liues vnto the death, but to hazard their liues for the worke of Christ, which either Christ hath commanded them to doe in their place whatsoeuer, or which for Christ his sake they are to performe vnto any seruant of Christ. What thing more commendable or memorable in Esther,* 1.464 then that when the Kings decree was past against the Iewes, to roote out, to kill, and to destroy all the Iewes,* 1.465 both yong and old, children and women in one day, she put her life in present danger to deliuer her peo∣ple? For it was a matter of death by the law for one not called to come into the inner court vnto the King.* 1.466 Yet for this worke of God, the deliuerance of his Church from the deuouring sword shee put her life in most eminent danger, and went in into the King,* 1.467 which was not according to the law. We see it likewise regi∣stred vnto the view of all posteritie touching the Apostles, that their liues were not deare vnto them so that they might fulfill their course with ioy; that they were ready not to be bound onely, but also to die for the name of the Lord Iesus; that howsoeuer they were threatned, yet they would not cease to preach in the name of Christ Iesus. And whiles this Epistle shall be read Epaphroditus his praise shall not die for hazarding his life for the worke of Christ in releeuing Paul his necessitie when he was in prison, and ministring vnto him such things as he wanted. Yea and what if we should not onely hazard our liues, but giue vp our liues for any worke of Christ? Haue we not a sure promise? He that loseth his life for my sake (saith our Sauiour) shall saue it.* 1.468 If therefore Eliah, or any of the poore children of God be an hungred, & want to satisfie their hunger, though we haue but an handfull of meale in a barrell, and a litle oyle in a cruse for our selues and for our familie, and though we haue no more hope of sustenance but euen to die when that is spent and ea∣ten, yet let vs with that good widow of Sarepta straine and hazard our selues that they may be somewhat releeued. If Paul or any godly brother in Christ bee in prison, though our watchings, and care, and paines, and trauaile with them and for them bee not without manifest danger of our health, and happily of our life, yet let vs with godly

Epaphroditus by all these hazard our selues and our liues for their good, and such things as may be needfull for them. If any brother be sicke, though it be with some danger let vs visit him, and comfort him. If for the worke of our ministe∣rie we be so pressed that in our selues we receiue the sentence of death, as our holy Apostle was often pressed, yet let vs not shrinke, but let vs declare vnto the people all the words of the Lord, and speake of all the iudgements of his mouth. In a word, in whatsoeuer worke of Christ (for I doe not now speake of this worke alone here mentioned) but in whatso∣euer worke of Christ which he hath commanded vs in our places to doe, or which being done for his sake hee ac∣counteth as done for himselfe, let vs be bold in the Lord, let not our liues bee dearer vnto vs then the performance of his will, but let vs hazard our liues for the worke of Christ.

But here the doubt may be made, and the question deman∣ded, whether we are alwaies to hazard our liues for the worke of Christ, whether in some worke of Christ we may not some∣times withdraw our selues from danger, and prouide for our health, & for our liues? As for example, whether we may not forbeare the visiting of the sick, when the sicknes is pestilentiall and contagious, whether in such times we may not prouide for our health, & for our liues? The question I know is hard, and the doubt not easily answered, neither will I take vpon me the decision of the doubt: only I shew my opinion, and willingly submit it to the iudgement of others. Touching priuate men therefore, I meane such as whose place and office doth not ne∣cessarily require a more publike care then of themselues & of their own family, they may in my iudgment spare themselues, and not hazard their health or their liues, but for the time withdraw themselues from the danger, especially if such reaso∣nable order be taken for the sicke, as that by comming vnto them they may more endanger themselues & others, then doe them good. My reasons are these, 1. By the law of Moses, we see that those that were troubled with any contagious dis∣ease, as with the leprosie,* 1.469 they were commanded to dwell a∣part, and to haue their habitation without the campe, and in places where they came to cry, I am vncleane, I am vncleane.

Which doth plainely shew that all were not to come vnto them, but both they were to giue warning vnto others, and others were to take warning by them, lest happily they should be infected by them, if they should come vnto them. Againe, howsoeuer in such cases we could be content to hazard our selues and our owne liues, yet may we and we ought to haue care ouer our owne houshold, and ouer that charge that is committed to vs.* 1.470 For if there be any (saith the Apostle) that prouideth not for his owne, and namely for them of his houshold, be denieth the faith, and is worse then an infidell. We must then pro∣uide for our owne, as for their wealth in good sort, and things necessarie to this life, so for their health, and therefore auoide such occasions as whereby wee might bring their health in danger. Againe, we haue many examples in the holy Scrip∣tures of that great Eliah, of our Sauiour Christ Iesus, of the blessed Apostles, and of many others that did for the time auoide such dangers as otherwise would haue ouertaken them, and did not alwaies thinke it meete to hazard themselues in euery occurrent danger. Which reason I doe the rather in this place bring, because if they might, then much more priuate men sometimes may for the time withdraw themselues from danger.

Now if here it be obiected and said, that auoiding of sick∣nesse and other dangers is an argument of distrust in God, and therefore we may not withdraw our selues in such times; I answer that it is no sure argument. The wicked indeede withdraw themselues in such times of danger because they distrust in God, and thinke that God either cannot or will not helpe them, and deliuer them from the danger: and such auoiding of sicknesse or other danger is wicked and vngodly. The children of God therefore withdraw themselues, because they know that it is lawfull to vse such remedies against dan∣gers as are lawfull and good: and such auoiding is lawfull. Againe, if it be said that to auoid at such times is to no pur∣pose, because God hath certainly decreed whom to take and whom to leaue at such times, and none but they alone shall die; I answer, that in like sort it may be said, that it was to no purpose for Iacob to send into Egypt to buy corne,* 1.471 because

God had certainly decreed to saue him and his familie from the famine:* 1.472 and likewise to no purpose that Paul should keepe the mariners from flying out of the ship by boat, lest all should perish, because God had decreed to saue all them that sailed with them. And yet wee see that both Iacob sent into Egypt, and Paul caused the souldiers to cut off the ropes of the boat, both vsing such meanes as God had ordained whereby to bring his will to passe, and therein leauing vs an ensample to doe the same. Againe, if it be said that it is a scandall so to withdraw our selues, I answer that it is a scandall taken, not giuen. Againe, if it be said that whereas wee should loue our neighbours as our selues, thus wee doe forsake them, and so leaue the rule of loue and charitie. I answer, that to leaue them for a time, when there are either some of their friends, or some others prouided for the nonce to looke vnto them, is not to forsake them, neither is against the rule of loue and charitie. Nay it were very preposterous loue and charitie so to be deuoted vnto this or that priuate friend, as by that occa∣sion to bring in danger a whole familie or charge whatsoeuer committed vnto them. Neither doe I know any thing which can be brought to crosse that which hath beene said touching priuate mens auoiding of dangers, which may not as easily be answered.

Now touching publike men, Magistrates and Ministers, the doubt is somewhat more difficult. To instance in Mini∣sters, to shew mine opinion in briefe, in my iudgement the Ministers are first and principally to looke vnto the good of the whole Church, and then vnto the good of euery particu∣lar member thereof. If there bee many Ministers of one Church, some one by lot or common consent may be depu∣ted to regard the sicke, and the rest may auoid the danger. But if there be but one, he is so to be carefull for the sicke, as that the rest of the Church may not be depriued of his ministerie. Hee may and must comfort the sicke, and goe vnto them in such sort, and so neere as hee well can without danger: and againe, he may and must auoid manifest danger for the good of the rest of the Church so much as he can without impietie. Neither may too much feare withdraw him too much from

danger, neither through too much boldnesse may hee thrust himselfe too much into danger: for by too much feare hee is more slow to the worke of Christ then he should be, and by too much boldnesse he more endangereth both himselfe and the Church then hee should. To conclude the whole point therefore, howsoeuer it be most true that it is a very commen∣dable thing in the seruants of Iesus Christ to hazzard their liues as Epaphroditus did for the worke of Christ, yet some∣times both priuate and also publike men may withdraw themselues from danger in such sort as already hath beene shewed.

Another particular obseruation hence I gather, which is this, that releeuing them that are in bonds and in prison, and ministring vnto the necessities of Gods Saints vpon earth, is a worke of Christ; for so the Apostle in this place, as wee see, calleth it. It is, I say, a worke of Christ, such a one as hee commandeth,* 1.473 and loueth, and rewardeth. Remember them that are in bonds, saith the holy Ghost by the Apostle, as though yee were bound with them, and them that are in affliction as if yee were also afflicted in the body.* 1.474 And to Timothy the Apostle saith, Charge them that are rich in the world, that they be ready to giue and glad to distribute, laying vp in store for themselues a good foun∣dation, &c. Againe, how the holy Ghost loueth this worke, may appeare by that of Paul,* 1.475 where he saith, The Lord giue mercy vnto the house of Onesiphorus, for he oft refreshed mee, and was not ashamed of my chaine, &c. and by that where the Apo∣stle saith,* 1.476 To doe good and to distribute forget not, for with such sacrifices God is pleased. Againe, how Christ rewardeth this worke wee see in the Gospell, where setting the sentence of the last iudgement he saith,* 1.477 Come yee blessed of my Father, &c. Contrariwise, how the Lord hateth the neglect of this dutie, of ministring vnto the necessities of his poore Saints on earth, wee may see both by the example of that churlish Nabal, of whose badnesse this is especially registred as most hatefull vnto the Lord,* 1.478 that he would not releeue the necessitie of Da∣uid being in distresse, but sent away his seruants with crooked and churlish answers: and likewise by the example of the rich man in the Gospell, of whom likewise this is especially regi∣stred,

as most hatefull vnto the Lord,* 1.479 that when Lazarus lay at his gate full of sores, and desired to be refreshed with the crummes that fell from the rich mans table, the dogges came vnto him, and did more for him then the rich man would doe: and likewise by the testimonie of Iohn, where hee saith, Whosoeuer hath this worlds good, and seeth his brother haue need,* 1.480 and shutteth vp his compassion from him, how dwelleth the loue of God in him? As if the Apostle should haue said, Whatsoeuer shew this man makes, the loue of God dwels not in him; nei∣ther he loueth God, nor God loueth him. Men and brethren, what should more stirre you vp vnto this holy worke of relee∣uing of Gods poore Saints, a thing so needfull now to be vr∣ged and pressed, what (I say) should more stirre you vp vnto it then this which hath already beene said? It is a worke of Christ, which Christ commandeth, which hee loueth and li∣keth, which Christ highly rewardeth, and vnmercifulnesse to the poore he hateth and detesteth. As euery man therefore wisheth in his heart, so let him giue vnto the poore Saints, not grudgingly, or of necessitie, for God loueth a cheerefull giuer.* 1.481 If it be a worke of Christ, it well beseemeth thee if thou be a Chri∣stian; if he haue commanded it, it stands thee vpon to obey it; if he loue and like it, thou hast great cause to moue thee to it; if for his mercies sake he reward it, thou hast great reason to be occupied in it; and if he so hate the neglect of it, it beho∣ueth thee not to be negligent in it. As therefore euery man hath receiued of the Lord, so let him be ready to giue accor∣ding to that he hath. Hee that hath mercy on the poore,* 1.482 lendeth vnto the Lord, and the Lord will recompence him that which hee hath giuen. And blessed is hee, saith Dauid,* 1.483 that considereth the poore and needie, the Lord shall deliuer him in the time of trouble. Consider what I say, and the Lord giue you a ••ight vnderstan∣ding in all things, and fill your hearts full of all knowledge, that yee may abound in euery good, vnto the glory of God the Father: to whom with the Sonne and the holy Ghost, &c.

Laus omnis soli Deo.

Notes

• * 1.1

  Rom. 12.16.
• * 1.2

  Vers. 8.
• * 1.3

  1 Cor. 4.15. 1 Joh. 2.1.
• * 1.4

  Gal. 3.1.
• * 1.5

  1 Cor. 4.21. Philem. 8.
• * 1.6

  2 Thes. 2.1.2.
• * 1.7

  1 Cor 9.11.
• * 1.8

  Joh. 14.15
• * 1.9

  Philem. 17.
• * 1.10

  Prou. 1.10.11.12.
• * 1.11

  Act. 2.14.
• * 1.12

  41.46.
• * 1.13

  Eph. 4.1.
• * 1.14

  Gal. 1.6.
• * 1.15

  1 Cor. 13.9.
• * 1.16

  1 Ioh. 1.8.
• * 1.17

  ver. 10.
• * 1.18

  Eph. 5.27.
• * 1.19

  Ro. 12.16.
• * 1.20

  1 Cor. 1.10.
• * 1.21

  2 Cor. 13.11.
• * 1.22

  Rom. 15.5.
• * 1.23

  Eph. 4.5.
• * 1.24

  Ioh. 17.21.
• * 1.25

  Phil. 3.16.
• * 1.26

  Bez. epist. 5.
• * 1.27

  Vide Par. in Iren. cap. 26.
• * 1.28

  Psal. 50.
• * 1.29

  Ps 133.1.
• * 1.30

  Ex. 30.23.
• * 1.31

  Act. 4.32.
• * 1.32

  Gal. 5.20.24.
• * 1.33

  Pro. 26.21.
• * 1.34

  2 Chro. 18.
• * 1.35

  Ier. 15.10.
• * 1.36

  Gal. 5.26.
• * 1.37

  Eph. 4.2.
• * 1.38

  Col. 3.12.
• * 1.39

  Luc. 18.11.
• * 1.40

  Rom. 12.01
• * 1.41

  1 Pet. 5.5.
• * 1.42

  Colos. 2.18.
• * 1.43

  Psa. 45.13.
• * 1.44

  Rom. 12.10
• * 1.45

  Luc. 14.7.
• * 1.46

  Math. 11.••0. Ioh. 13.••5.
• * 1.47

  Rom. 9.5.
• * 1.48

  Coloss 29.
• * 1.49

  Act. 20.28
• * 1.50

  2 Pet. 1.4.
• * 1.51

  Act. 20.28.
• * 1.52

  Hos. 4.1.1.
• * 1.53

  Gal. 4.4.
• * 1.54

  Mat. 5.17.
• * 1.55

  Luc. 2.39.
• * 1.56

  Es. 35.5, 6.
• * 1.57

  61.1, 2.
• * 1.58

  53.12.
• * 1.59

  Mat. 3.15.
• * 1.60

  Gal. 4.5.
• * 1.61

  Rom. 8.4.
• * 1.62

  Rom. 3.19.
• * 1.63

  1 Joh. 2.6.
• * 1.64

  4.
• * 1.65

  5.
• * 1.66

  Esay 53.4.
• * 1.67

  Heb. 2.14. Rom. 8.1.
• * 1.68

  Math. 16.28.
• * 1.69

  Gal. 3.24.
• * 1.70

  Hos. 5.15. 2 Pet. 1.4.
• * 1.71

  Pro. 22.4.
• * 1.72

  15.33.
• * 1.73

  3.34.
• * 1.74

  Pro. 29.23
• * 1.75

  18.12.
• * 1.76

  Heb. 2.9.
• * 1.77

  Luc. 24.26.
• * 1.78

  Psal. 110.7
• * 1.79

  Act. 14.22.
• * 1.80

  Ps. 119.67.71.
• * 1.81

  2 Tim. 2.11.12.
• * 1.82

  Heb. 9.12.
• * 1.83

  Rom. 8.18.
• * 1.84

  Luk. 17.10.
• * 1.85

  Iam. 2.10.
• * 1.86

  Act. 2.31.
• * 1.87

  Psal. 34.18.
• * 1.88

  1 Pet. 4.15 16
• * 1.89

  1 Pet. 4.19
• * 1.90

  Esay 53.9.
• * 1.91

  Colos. 3.1.
• * 1.92

  Rom. 6.4.
• * 1.93

  Eph. 5.14.
• * 1.94

  1 Co. 15.20
• * 1.95

  Rom. 8.11.
• * 1.96

  Apec. 20.6.
• * 1.97

  Eph. 1.21.
• * 1.98

  Heb. 2.9.
• * 1.99

  Eph. 1.20.
• * 1.100

  21.
• * 1.101

  Ioh. 17.5.
• * 1.102

  Mat. 28.18
• * 1.103

  Rom. 1.4.
• * 1.104

  Ioh. 14.2.
• * 1.105

  1 King. 1.40.
• * 1.106

  Rom. 8.33.
• * 1.107

  34.
• * 1.108

  Psal. 91.1.2.3. &c.
• * 1.109

  Psal. 2.9.
• * 1.110

  Luc. 19.27.
• * 1.111

  Act. 10.33.
• * 1.112

  Esa. 45.23.
• * 1.113

  Ap 5.12.
• * 1.114

  H••b. 1.14.
• * 1.115

  1 Sa. 15.22
• * 1.116

  1 Sa. 15.23
• * 1.117

  1 Cor. 15 25
• * 1.118

  Esa. 30.33.
• * 1.119

  Deut. 6.13.
• * 1.120

  Iob 1.12.2.6.
• * 1.121

  Mar. 5.13. Esa. 7.18.19.
• * 1.122

  Apoc. 7.3.
• * 1.123

  16.1.2.
• * 1.124

  Luc. 8.
• * 1.125

  28.
• * 1.126

  30.31.
• * 1.127

  32.
• * 1.128

  Iam. 2.19.
• * 1.129

  1 Ioh. 1.7.
• * 1.130

  Ap. 14.13.
• * 1.131

  Apoc. 7.9.
• * 1.132

  12.
• * 1.133

  Ro. 10.10.
• * 1.134

  Joh. 12.42.
• * 1.135

  43.
• * 1.136

  Tit. 1.16.
• * 1.137

  Mat. 23.25
• * 1.138

  Mat. 23.27.
• * 1.139

  Esa. 42 5.8.
• * 1.140

  1 Joh. 2.2.
• * 1.141

  Malac. 1.6.
• * 1.142

  Luk. 12 9.
• * 1.143

  Joh. 5.23.
• * 1.144

  Esa. 43.7.
• * 1.145

  Psal. 2.11.
• * 1.146

  Mat. 11.29
• * 1.147

  1 Tim. 1.15.
• * 1.148

  Ioh. 2.1.2.
• * 1.149

  Esa. 53.9.
• * 1.150

  Gal. 4.4.5.
• * 1.151

  Rom. 8.4.
• * 1.152

  Eph. 4.15.
• * 1.153

  Ioh. 8.31.
• * 1.154

  Mat. 13.
• * 1.155

  2 Pet. 2.22.21.
• * 1.156

  Iam. 3.2.
• * 1.157

  1 Ioh. 1.8.
• * 1.158

  Heb. 12.14.
• * 1.159

  Eph. 2.8.9.
• * 1.160

  Rom. 8.3.
• * 1.161

  Rom. 4.2.
• * 1.162

  4.
• * 1.163

  11.6.
• * 1.164

  Tit. 3.5.
• * 1.165

  Eph. 6.13.
• * 1.166

  Job 10.27.28.17.2
• * 1.167

  Eph. 2.8.9.10.
• * 1.168

  Tit. 3.5.
• * 1.169

  8.
• * 1.170

  Joh. 15.2.
• * 1.171

  Eph. 5.9.
• * 1.172

  Heb. 12.14.
• * 1.173

  Iam. 1.27.
• * 1.174

  1 Cor. 9.24.
• * 1.175

  2 Tim. 2.5.
• * 1.176

  Luk 9.62.
• * 1.177

  2 Pet. 2.21.
• * 1.178

  Heb. 10.26.
• * 1.179

  27.
• * 1.180

  Heb. 3.12.
• * 1.181

  14.
• * 1.182

  Heb. 12.2.
• * 1.183

  Mat. 24.13.
• * 1.184

  Ap. 2.26.
• * 1.185

  27.
• * 1.186

  28.
• * 1.187

  Ioel 2.12.
• * 1.188

  Ier. 31.18.
• * 1.189

  Mat. 11.28
• * 1.190

  Ioh. 6.44.
• * 1.191

  Luk. 12.15.
• * 1.192

  Ps. 119.36
• * 1.193

  37.27.
• * 1.194

  Iam. 1.17.
• * 1.195

  Ma••. 16.14
• * 1.196

  EZ. 36.26.
• * 1.197

  Rhem. in loc.
• * 1.198

  Iob. 19 25.26.27.
• * 1.199

  Rom. 8.38.
• * 1.200

  2 Tim. 4.8.
• * 1.201

  Rom. 4.19.20.21.
• * 1.202

  Heb. 11.1. Coloss. 2.5.
• * 1.203

  Rom. 4.21. Iam. 1.6.
• * 1.204

  Heb. 6.19.10.22.23.
• * 1.205

  Pro. 20.9.
• * 1.206

  Lib. 3. de Iustif. c. 4.
• * 1.207

  Gal. 3.22.
• * 1.208

  Act. 15.9. 1 Ioh. 1.7.
• * 1.209

  Eccles. 9.1.
• * 1.210

  1 Cor. 4.4.
• * 1.211

  Rom. 8.33.
• * 1.212

  Phil. 2.12.
• * 1.213

  Pro. 28.14.
• * 1.214

  Rom. 11 20 1 Pet. 1.17
• * 1.215

  1 Ioh. 4.18. 2 Co. 7.11. Pro. 28.14.
• * 1.216

  Esay 41.10.43.1.
• * 1.217

  Mat. 8.26.
• * 1.218

  Psal. 2.11.
• * 1.219

  Luk. 12.5.
• * 1.220

  1 Pet. 2.17. Apoc. 14.7.
• * 1.221

  Luc. 13.3.
• * 1.222

  Joh 3.15.
• * 1.223

  Act. 16.31.
• * 1.224

  Joh. 20.23.
• * 1.225

  Luc. 17.5.
• * 1.226

  Rom. 5.5.
• * 1.227

  in Ps. 36. Rom. 5.2.
• * 1.228

  Heb. 6.19.
• * 1.229

  3.6.
• * 1.230

  1 Ioh 4.18.
• * 1.231

  Job 1.1.
• * 1.232

  Act. 10.2.
• * 1.233

  Psal. 2.11.
• * 1.234

  1 Pet. 1.17.
• * 1.235

  Mal. 1.6.
• * 1.236

  1 Pet. 2.12.
• * 1.237

  Tit. 3.8.
• * 1.238

  Luc. 18.11.
• * 1.239

  12.
• * 1.240

  13.
• * 1.241

  Pro. 14.16.
• * 1.242

  1 Cor. 2.14.
• * 1.243

  Psal. 10.17 2 Cor. 3.5.
• * 1.244

  Ioh. 15.5.
• * 1.245

  Ezek. 16.6.
• * 1.246

  Eph. 1.4.
• * 1.247

  5.
• * 1.248

  Eph. 19.6.7.
• * 1.249

  Rom. 11.31.
• * 1.250

  Num. 21.5.11.5.
• * 1.251

  1. Cor. 10.10
• * 1.252

  Act. 6.1.
• * 1.253

  Gen. 13.7.8.
• * 1.254

  Gal. 5.20.
• * 1.255

  2 Cor. 12.20.
• * 1.256

  Pro. 25.8.
• * 1.257

  Pro. 17.14.
• * 1.258

  Ioh. 15.25.
• * 1.259

  Luc. 1.6.
• * 1.260

  Phil. 3.••••.••••.
• * 1.261

  Mat. 10.16.
• * 1.262

  Eph. 6.5.
• * 1.263

  Iam. 1.8.
• * 1.264

  2 Pet. 1.10.
• * 1.265

  Rom. 8.14.
• * 1.266

  Mat. 5.16.
• * 1.267

  Mat. 5.6.
• * 1.268

  Gen. 22.12.
• * 1.269

  Heb. 1••.17. Iam. 2.21.
• * 1.270

  1 Chro. 28.2
• * 1.271

  Rom 7.24.
• * 1.272

  25.
• * 1.273

  Rom. 8 16.
• * 1.274

  Phil. 1.6.
• * 1.275

  1 Ioh. 5.19.
• * 1.276

  Gen. 42.15.
• * 1.277

  Num. 25.1.
• * 1.278

  Prou. 1.10, 11, 12, 13, 14
• * 1.279

  Pro. 4.14, 15.
• * 1.280

  Psal. 26.4.5.
• * 1.281

  Psal. 1.1.
• * 1.282

  Gen. 19.1. 2 Pet. 2.8.
• * 1.283

  Rom. 12.2.
• * 1.284

  1 Ioh. 2.16.
• * 1.285

  2 Pet. 2.8.
• * 1.286

  Psal. 119. v. 158.136.
• * 1.287

  53.139.
• * 1.288

  Mat. 12.39. Deut. 32.5.
• * 1.289

  Esa 1.4. Eph. 2.2.3. Rom. 3.13. &c.
• * 1.290

  Psal. 119.105. 2 Pet. 1.19.
• * 1.291

  Mat. 5.14.
• * 1.292

  Eph. 5.8.
• * 1.293

  1 Cor. 2.14.
• * 1.294

  Eph. 5.8.
• * 1.295

  Ephes. 5.8.
• * 1.296

  1 Cor. 5.10.
• * 1.297

  Eph. 4.17.
• * 1.298

  Rom. 13.12.
• * 1.299

  Ps. 50.18.
• * 1.300

  Ioh 6.68.
• * 1.301

  Act. 5.20.
• * 1.302

  1 Pet. 1.23
• * 1.303

  Rom. 1.16. 2 Cor. 2.16.
• * 1.304

  Psal. 122.1 Esa. 2.3. Col. 3.16.
• * 1.305

  Phil. 4.1.
• * 1.306

  1 Thes. 2.19
• * 1.307

  20.
• * 1.308

  Dan. 12.3.
• * 1.309

  Mat. 25.21.
• * 1.310

  Mar. 6.20. Mat. 14.10
• * 1.311

  Act. 7.51.54.55.
• * 1.312

  2 Tim. 1.15
• * 1.313

  Esay 49.4.
• * 1.314

  5.
• * 1.315

  EZec. 3.17.19.21
• * 1.316

  Num. 15 7
• * 1.317

  Joh. 10.11.
• * 1.318

  Mat. 5.11.12. Act. 5.41.
• * 1.319

  Gal. 4.15.
• * 1.320

  Act. 16.15.
• * 1.321

  Act. 2.37.
• * 1.322

  Act. 8.2.
• * 1.323

  1 Thes. 4.13.
• * 1.324

  Pro. 16.9.
• * 1.325

  Pro. 20.24.
• * 1.326

  Jer. 10 23.
• * 1.327

  Iam. 4.13.
• * 1.328

  Ro. 12.15.
• * 1.329

  2 Cor. 11.29.
• * 1.330

  1 Cor. 12.26.
• * 1.331

  Heb. 13.17
• * 1.332

  1 Th. 5.12.
• * 1.333

  1 Sa. 15.22
• * 1.334

  Ier. 6.13.
• * 1.335

  Matt. 6.23
• * 1.336

  •• Sam. 2.
• * 1.337

  Act. 15 38.
• * 1.338

  2 Tim. 4.1.
• * 1.339

  Luk. 2 44.
• * 1.340

  1 Tim. 5 8.
• * 1.341

  1 Tim. 3.4.5.
• * 1.342

  Act. 15.38.
• * 1.343

  2 Tim. 4.10
• * 1.344

  3 Joh 9.
• * 1.345

  2 Thess. 2.4.
• * 1.346

  Psal. 75.
• * 1.347

  Luk. 19.8.
• * 1.348

  Mat. 19.21
• * 1.349

  Mat. 6.33.
• * 1.350

  Gal. 1.10.
• * 1.351

  1. Thes. 2.4.
• * 1.352

  1 Cor. 4.21
• * 1.353

  2 Tim 3.6.
• * 1.354

  Mat. 23.15
• * 1.355

  Act. 28.23.17.11.
• * 1.356

  1 Tim. 5.1.2.
• * 1.357

  Leuit. 19.32.
• * 1.358

  Philem. 10.
• * 1.359

  1 Cor. 4.15.
• * 1.360

  Gal. 4.19.
• * 1.361

  Luc. 10.16. Heb. 13.17
• * 1.362

  1 Tim 5.17
• * 1.363

  Pro. 30.17.
• * 1.364

  Deut. 21.18
• * 1.365

  Pro. 1.24.
• * 1.366

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.367

  1 Cor. 3.6.7.
• * 1.368

  Phil. 1.9, 10, 11.
• * 1.369

  Psal. 75.7.8.
• * 1.370

  1 Sam. 2.7.
• * 1.371

  Iob 38.38.
• * 1.372

  Jam. 1.17.
• * 1.373

  Mat. 26.11
• * 1.374

  Deut. 15.11.
• * 1.375

  Esay 65.5.
• * 1.376

  Phil. 2.16
• * 1.377

  1 Cor. 3 9.
• * 1.378

  2 Tim. 2.6.
• * 1.379

  1 Th. 5.12. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.380

  Ier. 1.
• * 1.381

  1 Cor. 9.11.
• * 1.382

  13.
• * 1.383

  14.
• * 1.384

  7.
• * 1.385

  9.
• * 1.386

  Exod. 32.3.
• * 1.387

  Iudg. 17.10
• * 1.388

  1 Tim. 5.17
• * 1.389

  Iob 7.1.
• * 1.390

  Matt. 6.34
• * 1.391

  Rom. 7.23.
• * 1.392

  Ioh. 17.25. Iam. 1 4 . Ioh. 2.15. 1 Pet. 5 8.
• * 1.393

  Eph. 6.12.
• * 1.394

  14.
• * 1.395

  15.
• * 1.396

  16.
• * 1.397

  1 Ioh. 5.4.
• * 1.398

  17.
• * 1.399

  Iam. 4 7.
• * 1.400

  Judg. 1.6.
• * 1.401

  2 Cor. 11.29.
• * 1.402

  Joh. 11.33.
• * 1.403

  36.
• * 1.404

  1 Tim. 5.23.
• * 1.405

  Deut. 28.2.3.15.
• * 1.406

  22
• * 1.407

  1 Cor. 11.32.
• * 1.408

  30.
• * 1.409

  2 Cron. 16.
• * 1.410

  Math. 9 2.
• * 1.411

  Psa. 89 47.
• * 1.412

  Esa. 38.1.
• * 1.413

  Deut. 32.29
• * 1.414

  Ex. 15.26.
• * 1.415

  I••r. 17.14. Ps. 103.2.3.
• * 1.416

  2 Reg. 20.5.6.
• * 1.417

  7.
• * 1.418

  Esay 38.17.
• * 1.419

  Ap. 14.13.
• * 1.420

  Rom. 7.24.
• * 1.421

  Phil. 1.23.
• * 1.422

  Esay 38.18
• * 1.423

  Phil. 1.23.
• * 1.424

  24.
• * 1.425

  Psal. 41.1.2.3.
• * 1.426

  2 Reg. 20.1.
• * 1.427

  7.
• * 1.428

  21.2.
• * 1.429

  Luk. 22.32
• * 1.430

  Matt. 25.
• * 1.431

  Luk. 16.19.
• * 1.432

  Esa. 53.3.
• * 1.433

  1 Th. 4.13.
• * 1.434

  Act. 19.11 12.28.8.9.
• * 1.435

  Act. 5.12.
• * 1.436

  Gen. 28.1.2.
• * 1.437

  24.3.4.
• * 1.438

  1 Sam. 18.1.
• * 1.439

  2 Sam 15.
• * 1.440

  2 Sam. 15.32.34.
• * 1.441

  Ioh. 16.33.
• * 1.442

  Act. 14.22.
• * 1.443

  Luc. 9.23.
• * 1.444

  Apoc. 21.4.
• * 1.445

  2 Cor. 4 8.9
• * 1.446

  Rom. 12.15
• * 1.447

  1 Cor. 12.26
• * 1.448

  Gal. 4.14.
• * 1.449

  1 Cor. 4.1.
• * 1.450

  2 Cor. 5.20.
• * 1.451

  Mat. 10.40
• * 1.452

  Luk. 10.16.
• * 1.453

  Joh. 12.48.
• * 1.454

  Rom. 1.16.
• * 1.455

  Esay 52.7.
• * 1.456

  Ro. 10.15.
• * 1.457

  Mat. 21.8.9.
• * 1.458

  Luk. 19.37.38.
• * 1.459

  Act. 8.5.6.8.
• * 1.460

  Act. 15.3.
• * 1.461

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.462

  1 Tim. 5.17
• * 1.463

  1 Reg. 18.17. Act. 19.25.
• * 1.464

  Ester. 3.13.
• * 1.465

  5.1.
• * 1.466

  4.11.
• * 1.467

  16
• * 1.468

  Matth. 10 39. 1 Reg. 17.
• * 1.469

  Leu. 13 46.
• * 1.470

  1 Tim. 5.8.
• * 1.471

  Gen.
• * 1.472

  Act. 27.
• * 1.473

  Heb. 13.3.
• * 1.474

  1 Tim. 6.16.
• * 1.475

  2 Tim. 1.16.
• * 1.476

  Heb. 13.16.
• * 1.477

  Mat. 25.34
• * 1.478

  1 Sa. 25.10.
• * 1.479

  Luk. 16.19.
• * 1.480

  1 Ioh. 3.17.
• * 1.481

  2 Cor. 9.7.
• * 1.482

  Pro. 19.17.
• * 1.483

  Psal. 41.1.