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 FOVRTH CHAPTER.

LECTVRE LXXV.

PHILIP. 4.

Verse 1. Therefore, my brethren, beloued and longed for, my ioy and my crowne, so continue in the Lord, ye beloued.

2. I pray Euodias, and beseech Syntiche, &c.

MAny and notable, and most worthy our con∣tinuall meditation, haue bin the points which we haue heard by occasiō of the things con∣tained in the former Chapter, as touching ne∣cessary watchfulnesse against false teachers, together with certain marks of such, ver. 2.19; touching the true circumcision of the Spirit, ver. 3; touching the vanitie of all confidence and reioycing in any thing with∣out Christ, ver. 4. to 9; touching iustification by the alone righ∣teousnes of Christ Iesus, through faith in his bloud, v. 9; tou∣ching sanctificatiō, by some sence of the knowledge of Christ, and of the vertue of his resurrection in our selues, &c. and by an holy acknowledgement of imperfection, and pursuite af∣ter perfection, ver. 10. to 15; touching Christian perfection, ver. 15; touching the sole rule of mans life ver. 16; touching an holy imitation, v. 17; touching euill and vngodly walkers, ver. 18, 19; touching an holy conuersation, ver 20; touching the expectation of the faithfull for Christ his second coming, v. 20; touching the glorification of our vile bodies in the day

of Christ by the power of Christ, ver. 21; some of which the Apostle purposely disputeth, and others by occasion he tou∣cheth. For in that Chapter ye may remember that the Apostle instructeth the Philippians touching circumcision, and tou∣ching iustification, and touching sanctification, because of the false teachers which vrged the circumcision of the flesh, and iustification by workes, and told them that they knew Christ well enough. And therfore, first he exhorteth them to beware of such false teachers: secondly he instructeth them in the true circumcision of the Spirit: thirdly he tels them what he in his owne person thought of his owne workes, and of all the pri∣uiledges that he had without Christ; what he thought of the righteousnes of Christ through faith, what he thought of his knowledge of Christ, and how he laboured still after further knowledge of Christ, and further perfection then as yet he had attained vnto: fourthly he exhorteth them to be of the same mind with him in these things, and all to proceed by one rule of the word: fiftly and lastly he exhorteth them to follow him and such as he is, for that those other deceiuers that were amongst them, were both enemies to the truth, and had earth∣ly minds onely; but he and such as walked as he did, had their conuersation in heauen, from whence they looked for the Sa∣uiour, euen the Lord Iesus Christ, who should change their vile bodie, &c.

Now the Apostle in this Chapter concludeth his Epistle with certain exhortations, with signification of his ioy in the Lord for their liberalitie sent vnto him in prison by their mi∣nister Epaphroditus, and with diuers salutations to them, and from himselfe and them that were with him. His exhortations are some of them generall, and some of them particular, as we shall see in the handling of the former part of this chapter. His first exhortation in the first verse, ye see is generall, wherein he exhorteth the Philippians in generall vnto perseuerance in the faith of Christ Iesus, and the practise of an holy life, as they haue bene taught, and as hitherto they had done. His second exhortation in the second verse is particular, wherein he ex∣horteth two chiefe women amongst them, as it may seeme to vnitie and concord, either betwixt thēselues, or betwixt them

and the Church at Philippi. In the first generall exhortation I note, first the maner how the Apostle comes vnto his exhor∣tation: secondly the kind and louing termes wherein he spea∣keth vnto the Philippians before his exhortation: thirdly the exhortation it selfe.

Touching the maner how the Apostle comes vnto his ex∣hortation, it is by way of conclusion vpon that which before he had said, Therefore my brethren, &c. so continue &c. And it is as if he had said, Seeing those of the concision among you, which vrge circumcision, and iustification by workes, are such euill workers as ye haue heard; and seeing our conuersation is in heauen, from whence we looke for the Sauiour, euen the Lord Iesus Christ, who shall change, &c. therefore continue ye in the Lord so as ye haue done, and as I haue now taught you to do by example in mine owne person, and suffer not your selues to be seduced by them that are enemies to the crosse of Christ, whose end is, &c. Thus the Apostle by way of conclusion from that which he had said before, inferreth this generall exhortation vnto perseuerance and continuance in the Lord.

Now touching the kinde and louing termes wherein hee speakes vnto the Philippians, ye see he calls them his bre∣thren, beloued, and longed for, his ioy, and his crowne. In that he saith vnto them, My brethren, beloued, and longed for, he sheweth his owne kind affection towards them: and in that he addeth, my ioy and my crowne, he signifieth their pietie, wherein he was comforted. To haue said vnto them onely my brethren, as in the beginning of the third Chapter; or only, my beloued, as Chap. 2. ver. 12. had betokened abundantly his affe∣ction towards them: but in that, as not content with the one, or both, he addeth also a third argument of loue, he thereby plainly sheweth, what a large roome they had in his heart. He calleth them his brethren in Christ, as begotten by one Spirit vnto one God in one faith, through one Gospell of Christ Ie∣sus. He calleth them his beloued, in the best bond of loue, the vnitie of the Spirit, through the embracing of the same truth of Christ Iesus. And for that he saith, that he longed for them, he shewed it in 1. Chap. where he saith, that he longed after

them all from the very heart roote in Christ Iesus, which was no doubt to strengthen them, and to bestow vpon them some spirituall comfort, because of those false teachers that trou∣bled them. How could he more shew a kind and louing affe∣ction towards them? And as by these he shewes his affection towards them, so by those titles that follow, he shewes again on the other side, their great pietie and godlinesse. For there∣fore doth he call them his ioy, because of their fellowship, as himselfe speaketh, which they had in the Gospell with other Churches, from the first day that they had receiued the Gos∣pell vnto that present, which was a sufficient matter of his re∣ioycing: and therefore doth he call them his crowne, because their constancie and perseuerance was now his glorie among other Churches, and should be the crowne of his reioycing in the day of Christ. The speech is borrowed from them that for matters well atchieued, in running, wrestling, or the like, receiue a crowne of glorie. And it argueth their great profite by his labours, for which he should receiue a crowne. Thus ye see what these kind termes import, and in what sence the Apostle giueth them vnto the Philippians.

The third thing which I noted, was the exhortation it self, which is, to continue in the Lord, So continue in the Lord, ye beloued. The words precisely are, So stand in the Lord: but the sence is very truly giuen, when it is said, So continue in the Lord. For, to stand in grace, in faith, in the Spirit, in the Lord, is v∣sually in the new Testament, to continue in grace, in faith, in the Spirit, in the Lord. By Christ (saith the Apostle) we haue accesse through faith vnto this grace wherein we stand, that is, wherein we continue. Stand in the faith, saith he in another place, that is, continue in the faith. Let your conuersation be, saith he in the first chapter of this Epistle, as it becometh the Gos∣pell of Christ, that I may heare of your matters, that ye stand in one spirit, that is, that ye continue in one spirit. And to the Thessa∣lonians, Now (saith the Apostle) are we aliue if ye stand in the Lord, that is, if ye continue in the Lord. So in this place, so stand in the Lord, that is, so continue as they that keepe their standing, without shrinking, fainting, sliding, or starting aside. For the speech is borrowed from them that stand vpon thei••

guard or watch, or in their ranke wherein they are set. Now wherein would he haue them to stand and continue? Namely in the Lord, that is, in the knowledge and in the faith of Christ Iesus, rooted and built in him, and stablished in the faith. But what meaneth he by this that he saith, So continue in the Lord? So, that is, as hitherto ye haue done, and as now ye haue bene taught by example in mine owne person, renouncing all con∣fidence in the flesh, counting all mans righteousnesse by any workes whatsoeuer, but losse and dung, and reioycing onely in Christ Iesus; so continue and perseuere in the Lord, rooted and built in him, and stablished in the faith, do this ye belo∣ued, in the best bond of loue. And let this be spoken touching the points of this generall exhortation, and the meaning of the words. Now let vs gather hence some notes for our fur∣ther vse.

The first thing which I note, is from the kind and louing termes wherein the Apostle writes vnto the Philippians. He exhorts them vnto perseuerance in the knowledge and faith of Christ Iesus; but in such a tender and louing maner, as that therein he bewrays a most kind and louing affection towards them, saying, my brethren, beloued, and longed for, &c. And so in his second exhortation in ver. 2. he prayeth Euodias, and besee∣cheth Syntyche; and likewise in his third exhortation in vers. 3. he beseecheth his faithfull yoke-fellow. Whence I obserue a ne∣cessarie dutie for the Minister of the Gospell, which is, to be so tenderly affected towards his people, as that in all kind and louing maner he labour to win them vnto that which is good, and to weane them from that which is euil. His people should not be kept strait in his bowels, but should haue a large roome in his heart; so that whether he write or speake vnto them, it may appeare that it is out of his loue and tender affection to∣wards them. Thus our Apostle professeth in plaine speech that he was affected towards the Corinthians, where he saith, O Corinthians, our mouth is open vnto you, our heart is made large, ye are not kept strait in vs. And this affection both our Apostle and the rest of the Apostles bewray alwayes in all their Epi∣stles, instructing them to whom they wrote, as in the whole∣some word of truth, so in all meeknesse of spirit, and mildnesse

of speech, as from a loue most vnfained and Christian. I beseech you (saith our Apostle to the Romanes) brethren, by the mer∣cies of God: and in like sort in all his Epistles. Iames: My deare brethren, let euery man be swift to heare, slow to speake, and slow to wrath. Peter: Dearely beloued, I beseech you, as pilgrims and stran∣ger, abstaine from fleshly lusts, which fight against the soule. Iohn: My babes, my litle children, I write vnto you, that ye sin not. And Iude: Ye beloued, remember the words which were spoken before of the A∣postles of our Lord Iesus Christ. These were their bowels of loue towards their brethren in Christ; and in such bowels of loue should the Ministers of the Gospell after their example deale with their people, exhorting them and admonishing them with all patience & long suffering, and in all loue vnto them, leading them forth besides the waters of comfort, which may spring vp in them into euerlasting life.

It may be that here some wil say, O we should like this wel if the Ministers of the Gospell would do thus; but some of them are so sharpe, that they seeme to forget that they are Ministers of the Gospel, at least they remember not this dutie. Why? because they are sharpe, and come with a rod? Is it an argument against the father of the bodie, that he loues not his child, because he sometimes reproues him, and sometimes pu∣nisheth him with the rod? Or is it no argument against the fa∣ther of the bodie, and shall it be an argument against such fa∣thers as beget you in Christ Iesus through the Gospell? A∣gaine, did not those holy Apostles that came in such a spirit of meeknesse, as we haue heard, come also somtimes with a rod? The proofes are so pregnant, that I thinke none will doubt of it, as neither of this, that their coming with a rod was in great loue. Againe, did not the same God that came to Eliah onely in a soft and still voice, come vnto Corah, Dathan and Abiram in the earthquake, and vnto Nadab and Abihu in the fire? A∣gaine, are there not in our congregations some such as had need to be wounded, as well as some such as had need to be healed? And if we loue both, must we not bring with vs both oile and vineger? Both sharpnesse and meeknesse in their due places are needfull, and a wise discretion in them both is most needfull; and in both, the wise Minister sheweth forth the

bowels of his loue. Indeed the termes of loue are different, when we come with a rod, and when we come in the spirit of meeknesse. Wil ye then that we come vnto you in these terms of loue which our Apostle here vseth, of my brethren, beloued, and longed for?

Here then is also a necessary dutie for you, that ye be our ioy and our crowne, that so vnto the rest we may with the A∣postle adde these also, my ioy and my crowne. Ye, by receiuing the wholsome word of truth which is able to saue your soules, and by bringing forth the fruites thereof in a sober, righteous and godly life in this present world, should be the matter of our reioycing ouer you in Christ Iesus. So was the elect La∣die, vnto whom Iohn wrote his second Epistle, as he witnes∣seth, saying, I reioyced greatly, that I found of thy children walking in the truth, as we haue receiued a commandement of the Father. So was Gaius, vnto whom Iohn wrote his third Epistle, as he witnesseth, saying, I reioyced greatly when the brethren came, and testified of the truth that is in thee, how thou walkest in the truth. I haue no greater ioy then this, to heare that my sonnes walke in veritie. So was Philemon vnto Paul, as he witnesseth, saying, We haue great ioy and consolation in thy loue, because by thee the Saints are comforted. And so was Timothy vnto the same Apo∣stle, the reioycing of his heart, because he continued in the things which he had learned. So herein should ye fulfill our ioy, that ye suffer the word of the Lord to dwell in you plen∣teously, that ye and your children walke in the truth, as ye haue bene taught in Christ Iesus; that your faith groweth ex∣ceedingly, and that the loue of euery one of you aboundeth towards another. And as thus ye should be our ioy, so should ye also be our crowne. Ye, by your faith in Christ Iesus, and by your loue towards all Saints, and by your growing vp in all things into him which is your head, that is Christ, by the worke of our ministerie, should be our glorie in all places, and the crowne of our reioycing in the day of Christ Iesus. So were the Thessalonians vnto this our Apostle, as himselfe wit∣nesseth, saying, What is our hope, or ioy, or crowne of reioycing? are not you euen it in the presence of our Lord Iesus Christ at his coming? Yes, ye are our glorie and ioy. And why so? Euen because of their

effectuall faith, and diligent loue, and patient hope in the Lord, whereof hee spake in the first chapter. And so were these Philippians also vnto him, as here he witnesseth: and why? Euen because he had not runne in vaine, nor laboured in vaine amongest them. And so ye should so abound in all knowledge, and in all iudgement, and be so filled with the fruits of righteousnesse which are by Iesus Christ vnto the glorie and praise of God, as that ye might be the crowne of our reioycing in the day of Christ, that we haue not runne in vaine, nor laboured in vaine. Otherwise, if the more we loue you, the lesse we be loued of you againe; if the more we labour amongst you and admonish you, the more ye har∣den your hearts and despise vs, euen for our workes sake; if the more carefull we are to informe your vnderstandings in the truth, the more ye stoppe your eares at the voy•••• of our charming, charme we neuer so wisely; if the more we en¦deauour to beget you in the faith, and present you before God blamelesse in that day, ye start aside like a broken bow, and defile your selues with euery hatefull sinne: to be short, if we spend our strength in vaine amongst you, and for no∣thing, then how can we reioyce in you as in our ioy and our crowne? And if not so, then how can we come vnto you in these termes of loue, my brethren, beloued, my little children, dearely beloued? If ye be not ioyned with vs in one faith, and in one hope in Christ Iesus, how can we speake vnto you as vnto our brethren? If the loue of God be not in you in∣deed, how can we speake vnto you as vnto our beloued? If ye honor not the Father, nor obey his holy will, how can we speake vnto you as vnto little children? If ye desire not the sincere milke of the Word, that ye may grow thereby, how shall we say that we long for you when wee are absent from you?

That therefore we may alwayes come vnto you in such termes of loue as ye desire, and as heere our Apostle doth vnto the Philippians, let vs not runne in vaine, not labour in vaine amongst you; but receiue from vs with all gladnesse the word of saluation, which is able to saue your soules. Be diligent to heare, and carefull afterwards to meditate on the

things which ye haue heard, that as good hearers ye may grow vp in all godly knowledge of Gods will, and in all holie obedience thereunto, and that ye may say with the Prophet, O Lord, I haue hid thy word within my heart, that I might not sin against thee. Let the word of Christ dwell in you plenteously in all wisedome, that ye may abound yet more and more in knowledge and in all iudgement, that ye may discerne things that differ one from another, that ye may be pure, &c. Follow after the truth in loue, and in all things grow vp into him which is the head, 〈◊〉〈◊〉 is, Christ; that as at this day we greatly reioyce to see the forward and willing mindes of many of you to come vn∣to the house of God, and to heare those things that belong vnto your peace, so our ioy may be fulfilled daily more and more, and ye may be the crowne of ••ur reioycing in the presence of our Lord Iesus Christ at his coming. And if at any time we vse sharpenesse of speech, know this, that it is for their sakes that obey not the truth, that we may re∣claime them from wandering out of the right way wherein they should walke. And if the hurts of our people may be healed onely by applying gentle medicines, without cutting and launcing their sores, onely by pouring suppling oyle, without pouring vineger into their wounds, let no man thinke that we will vse sharpnesse of speech. In a word, this is our desire, to present you pure and blamelesse in that day, not hauing spot or wrinckle, or any such thing. Be ye filled with knowledge and loue, and the fruites of righteousnesse, that ye may be our ioy and crowne, now, and in the day of Christ.

The second thing which I note, is the Apostles exhorta∣tion, together with the reason thereof. His exhortation is, that the Philippians would stand and continue without shrin∣king, fainting, sliding or starting aside, in the knowledge and faith of Christ Iesus, rooted in him, and stablished in the faith, so as hitherto they had done, and as now they had bene taught by example in his owne person, renouncing all confidence in the flesh and in things without Christ, and reioycing onely in Christ Iesus. The reason of this his exhor∣ta••ion vnto this perseuerance, is, because he would not haue

them entangled with those euill workers of the concision which minded earthly things, and whose end is damnation but would haue them followers of him, and such as he is, whose conuersation is in heauen, &c. Therefore so continue, &c.

This exhortation then implying a dutie for vs, hence I obserue a necessarie dutie for all Gods children, which is, perseuerance and continuance in the faith and truth of Christ Iesus, so as we haue bene taught out of the Gospell of Christ Iesus. A dutie much, yet neuer too much vrged, conside∣ring how many, after they haue put their hand vnto the plough, looke backe; after they haue begunne in the Spi∣rit, end in the flesh. Abide in me (saith our Sauiour) and I in you. Stand fast in the faith, saith the Apostle to the Co∣rinthians. And vnto Timothie, Continue (saith he) thou in the things which thou hast learned, and art perswaded thereof, knowing of whom thou hast learned them. And of all the Apo∣stles we reade, that still they exhorted all the Churches eue∣rie where to continue in the grace of God, and with full pur∣pose of heart to cleaue stedfastly vnto the Lord. For what shall it profite vs to haue tasted of the good word of God, and by the hearing of the Gospell preached, to haue come to some knowledge of the Lord, and of the Sauiour Iesus Christ, if afterward with the Church of Ephesus wee forsake our first loue, and make not an end of our saluation with feare and trembling? If ye continue in my word, (saith Christ to the Iewes that beleeued in him) ye are verily my Disciples, and shall know the truth, and the truth shall make you free. But as the branch cannot beare fruite of it selfe, except it abide in the Vine, no more can we, except we abide in Christ the Lord. Nay, if we continue not in the Lord, and in the faith and knowledge of our Lord Iesus Christ, it is a plaine argu∣ment against vs, that whatsoeuer shew we make in the flesh, yet indeed we neuer walked in the truth. So the Apostle Saint Iohn plainely argueth, where he saith, They went ou•• from vs, but they were not of vs: for if they had bene of vs, they would haue continued with vs. But this commeth to passe, that it might appeare that they are not all of vs. Where ye see that A∣postataes, and such as fall away from the faith and from the

truth of Christ Iesus, are proued plainely to be hypocrites, and neuer indeed to haue walked in the truth, by this argu∣men, tbecause they continued not in the truth which they had learned and receiued. As therefore the precept or ex∣hortation both of our Sauiour, and of our Apostle, requireth this dutie of vs, that wee continue in the Lord, and in the faith and knowledge of Iesus Christ; so this also, that it may appeare that we were truly rooted in Christ Iesus, and that we walked in the truth. And now see whether the same rea∣son do not vrge vs vnto this dutie, whereby the Apostle, then vrged the Philippians thereunto: for are there not now ma∣ny that would separate vs frō Christ Iesus? Are ther not now many euill workers, that teach vs to repose confidence in the merite of our workes, and not to reioyce onely in Christ Ie∣sus? many that teach iustification to be by our owne righte∣ousnesse, which is of the Law, and not by the alone righte∣ousnesse of Christ Iesus through faith? many that teach per∣fection of sanctification in this life, otherwise then we are taught by the Gospell of Christ Iesus? many that teach vs to be otherwise minded touching the vantage and merite of workes, touching the righteousnesse of Christ through faith, ••ouching the perfection of sanctification in this life, then was ••his Apostle of our Lord Iesus Christ? Yes, many such decei∣••ers there are, as heretofore we haue heard, creeping in e∣••ery corner, and leading captiue simple men and women af∣••er their owne lusts. And therefore the vrging of this dutie, ••uen for that cause, is now necessarie vnto vs, that Christi∣••ns at this day continue in the Lord, and in the faith and ••nowledge of Iesus Christ, so as they haue bene taught out of the writings of the Prophets and Apostles, and so as they ••aue done by the illumination of the Spirit through the mi∣••isterie of the word.

A doubt or two will here haply be moued. First, whe∣••her it be in vs to continue in the Lord if wee will, or it be ••holly and onely from grace, without anie power of our ••wne? Whereunto I answer, That as no man can come vnto Christ, except the Father draw him, making him, of vnwilling, ••illing, by putting his holy Spirit into him; so no man can

abide and continue in him, but only by the grace of the same Spirit. For it is God that worketh in vs both the will and the deed, euen of his good pleasure, of his owne free grace, that he may be all in all, and that all the glorie of our saluation may be g••uen vnto him alone. Why then doth the Apostle exhort vs to con∣tinue in the Lord, if it be not in our owne power, if we will, being holpen by grace, to continue in the Lord? Which is as if it should be said, If the fruite and increase of the earth be wholly the blessing of the Lord, then why doth the husband∣man manure and till his ground, and bestow such paines and trauell therein? Or, as if it should be said, If faith be wholly the gift of God, then why are we so called vpon to come and heare the word preached? For as he giueth corne, and wine, and oile, and all things else needfull for this life, but yet by such meanes as he hath ordained thereunto; and againe, as faith is the gift of God alone, but yet giuen vs by the meanes of hearing the word preached: so the Lord which confirmeth vs vnto the end, worketh in vs this holy gift of perseuerance and continuing in him, but by such holy admonitions and ex∣hortations as he will haue vsed to that purpose. For admoni∣tions and exhortations are not therefore vsed, to imply any power in our selues to doe the things we are exhorted vnto, but because they are the meanes whereby God worketh his good graces in vs. And they do and may rather put vs in mind of our vnablenesse, then of our ablenesse to do the things that we are exhorted; that seeing we cannot of our selues will or do the things whereunto we are exhorted, as, to come vnto the Lord, to continue in the Lord, therefore we should flie vnto him, and pray vnto him, that he would draw vs vnto him, that he would confirme vs vnto the end, and that he would frame our wils according to his blessed will, that we may by him do what his will is. To continue then in the Lord, is the grace of Gods holy Spirit, and the exhortation there∣unto is very needfull, both because it is the meanes whereby the Lord will worke his grace in vs, and to set vs vnto the Lord, to beg that of him, which of our selues we are no way able to do.

A second doubt also may be moued: Whether it can be,

that such of Gods children as are in the Lord, should not con∣tinue in the Lord? Whereunto I answer, that such of Gods children as are graffed in the true oliue, may for some while seeme like vnto withered branches, the graces of Gods Spirit may for a time decay in them, and lie smothered, so that they appeare no more then the fire vnder the ashes or imbers. So we may see in Dauid, who hauing committed murder and a∣dulterie, walked on a long time, and was neuer touched with any remorse for such his grieuous sinnes, so that for the time he might seeme to be as a withered branch. So we may see in Peter many eclipses of the graces of Gods Spirit, when he dis∣swaded Christ his passion, when he denied Christ his maister, and that with an oath, when he fled from his Maister, when he dissembled for feare of them of the circumcision, and drew Barnabas also into the like dissimulation, &c. So we may see in Demas, who for a time left Paul, and embraced this present world, and yet afterwards became again a fellow-helper with Paul. In other holy persons the like may be shewed, in whom the graces of God haue for a time decayed, and they bene like to withered branches. But they cannot finally fall from grace, but he that hath begun a good worke in them, will performe it vntill the day of Iesus Christ. For hath not he himselfe said, I giue vnto them eternall life, and they shall neuer perish, neither shall any plucke them out of my band? My Father which gaue them me, is greater then all, and none is able to take them out of my Fathers hand. Hath not he prayed for them whom the Father hath giuen him, that they may be one with him, that they may be kept frō euil, that they may be sanctified through the truth? And doth not Iohn say, that whosoeuer is borne of God sinneth not; namely that sinne that is vnto death, so that he fall away finally from God? Men may haue tasted of the good word of God, and come to some knowledge of the Lord Iesus Christ, and yet fal way: but they that haue truly tasted of the powers of the world to come, shall be euen as the mount Sion, which may not be remoued, but standeth fast for euer. Why then doth the Apostle exhort vs to continue in the Lord, if it be sure that we shall continue in the Lord? It is to remoue from vs carnall securitie, and to teach vs to depend on the Lord, by whom we continue in his

faith, feare and fauour. To conclude this point therefore, as the Apostle here speaketh vnto the Philippians, so say I vnto you, Continue in the Lord, euen in the faith and knowledge of Iesus Christ, so as ye haue bene taught in Christ Iesus. Let it neuer be said to you, as it was to the Galatians, Ye did runne well, who did let you, that ye did not obey the truth? But as ye haue begun to loue and like the truth, so continue to walke in the truth, that when Christ Iesus shall come in the clouds of hea∣uen, ye may be the crowne of our reioycing, and that ye may also appeare with him in glorie.

LECTƲRE LXXVI.

PHILIP. 4.

Verse 2. I pray Euodias and beseech Syntyche, that they be of one accord in the Lord.

3. Yea I beseech thee faithfull yoke-fellow, &c.

NOw follow certaine particular exhortations vnto particular and priuate persons, touching some discord fallen out amongst them. In the second verse his request is vnto Euodias and Syntyche, that they would be of one accord in the Lord. What Euodias and Syntyche were it is not certaine, neither are they mentioned elsewhere in the Scripture. Like it is by this place, that they were two women of good note, and such as had much stood with Paul at his first planting of the Church at Philippi. But now it seems they were at oddes, whether the one with the other, or both with the rest of the Church; and whether about matters of faith and religion, or about ordinary matters of common life, it is not certaine. This we see, the Apostle would gladly compose, the strife, and therefore he exhorteth them to be of one accord in the Lord, that is, of one mind and one iudgement in the things of the Lord, betwixt themselues and with the Church. If we vnderstand that they differed in matters of faith and re∣ligion;

or if we vnderstand the words in generall, of what dis∣sensions soeuer, then the exhortation is, that laying aside all debates and dissensions, they would be of one accord in the Lord, that is, they would dwell together in such vnitie as is pleasing to the Lord. I pray Euodias, and beseech Syntyche, &c. It followeth.

Yea, and I beseech thee, &c. In this verse the Apostles exhor∣tation or request is vnto his faithfull yoke-fellow, that he would be a meanes to compose the strifes of Euodias and Syn∣tyche, with this reason implied, because they were women which had laboured with him when he preached the Gospell at Philippi, nor with him onely, but with Clement also, and with diuers others which labored with him in the same work, whose names are written in the booke of life. What this faith∣full yoke-fellow was whom he maketh this request vnto, it is not certaine. Much disputation there is who it should be. Like it is that it was some speciall man that preached the Gospell purely and sincerely there with him at Philippi. Him he re∣questeth to helpe those women, namely Euodias and Syntyche: How to helpe them? Namely to order their matters, and to compose their strifes whatsoeuer they were. And why should he do so? That which the Apostle addeth, seemeth to be ad∣ded as a reason to moue his faithful yokefellow to help them, and to compose their strifes: for they laboured with him in the Gospell, that is, when the Gospell was first preached by him at Philippi, they laboured, yea and euen stroue, for so the word signifieth, putting themselues in hazard for the hearing of the Gospell preached, and for the defence of the Gospell. For in the Acts mention is made of women, among whom was Ly∣dia, that came together to a place besides the riuer, not daring as it may seeme, to haue their assemblies in the citie of Phi∣lippi, and there heard the word at Pauls mouth. These two women, it may seeme, were two of them, of whom the Apo∣stle for that cause saith, that they labored and stroue with him in the Gospell, he being willing to preach, and they desirous to heare, when there was great danger for both, and they stan∣ding much in his defence when he was much contradicted. Neither doth he commend them to haue laboured with him

alone in the Gospel, but with Clement also, and with other his fellow-labourers, which laboured with him in the worke when the Gospel was first preached at Philippi. Who this Cle∣ment was, it is not certaine, as neither who these his fellow-labourers were. Silas, it is like by that place in the Acts, was one. Ministers of the Gospell they were, which ioyned their labours with Paul, to the gathering of the Church at Philippi, whose names though they were not written by him in this Epistle, yet he saith, that they were written in the book of life. Whereby he meaneth, that their life was as certainly sealed vp with God, as if their names had bene written vp in a booke to that purpose. For the speech is borrowed from the maner of them that bill the names of them in a booke, whom they haue chosen into their seruice, whom then they know to be theirs, because they haue their names billed in a booke. So God knoweth who are his as certainly as if their names were written in a booke, and their life is as surely sealed with him, as if their names were registred to that purpose. The summe then of the Apostles reason, is this: these women for their la∣bour with him and other his fellow-labourers in the Gospel, were worthy that he should do this for them, and therefore he requests his faithful yoke-fellow that he would help them, & compose the strifes which were either betwixt themselues, or betwixt them and the Church there. And let this suffice to be spoken touching the scope of these particular exhorta∣tions, and the meaning of the words in them both. Now let vs see what notes we may gather hence for our further vse.

First then in the person of Paul, I note his holy care, not onely to instruct and exhort the whole Church of Philippi in generall, but likewise priuately such particular persons as he heard it was needfull to instruct and exhort. For here we see how after his generall exhortation vnto the Philippians, he commeth vnto particular exhortations to priuate persons, Whence I obserue a holy dutie of a good Minister, which is, not only publikly to teach and exhort, and comfort his whole congregation in the Church, but also priuatly to labour with particular persons so as shall be needfull for them. If they need instruction, to instruct them; exhortation, to exhort them

consolation to comfort them; correction, to reproue them; peace-making, to compose their strifes; and euery way to la∣bour with them as it shall appeare to be needfull for them. Examples hereof we haue in generall in all the Apostles, of whom it is said, that they ceassed not to teach and preach Iesus Christ dayly in the Temple, and from house to house. Ye see like∣wise not onely Iohns generall Epistle, but his priuate Epistles also, one vnto a certaine Ladie, and another vnto one Gaius; in either of which, as he thought it needfull, he comforted them, and exhorted them, and admonished them. And this our Apostle ye may see how he taught both openly and through∣out euery house: how he reproued sins not onely in generall, but in particular noted the sinnes of the incestuous person, of Hy∣••enaeus and Philetus, of Demas, of Alexander the copper-smith, &c: how he dealt with Philemon in particular for Onesimus: how he comforted and admonished Timothy and Titus in par∣ticular. And what else meaneth that of the Apostle, where he chargeth to be instant in season and out of season? but that the Minister of the Gospell should at all times and in all places, publikely and priuately, generally and particularly, take euery occasion to profite Gods people, whether it be by teaching, by improuing, by rebuking, by exhorting, or how else soeuer it shall seeme needfull or profitable. For if we may but pull one brand out of the fire, if we may but conuert one sinner from going astray out of his way, if we may but instruct one man in righteousnes vnto saluation, euen by priuate and par∣ticular dealing with him, we shall not lose our reward, but euen he shall be our crowne of reioycing in the presence of our Lord Iesus Christ at his coming.

I wish they would at length remember this dutie, who ha∣uing their consciences seared with an hote iron, vouchsafe not either publikely or priuately to teach, or exhort, or admonish the flock of God which dependeth on them. As publike with all, so priuate dealing with particulars will be seene to be needfull, if any man do but with halfe an eye looke into the state of the people euery where. The ignorance in some, the wickednesse in others, the iarres amongst others in euery place, shew plainly how needfull it is, vnto publike teaching

to adde also particular admonitions and exhortations. But they that cannot be drawne vnto the one, namely to teach their people in their assemblies, it is hardly to be hoped that they will deale with men in particular on the way, or at the plough-taile, or at the anuil, or at the shop-boord, how need∣full soeuer it be. This place serueth not much to speake vnto them, and therefore I let them alone.

Secondly, in the person of Paul, I note his godly care to compose the strifes of these two godly women Euodias and Syntyche. For there being a iarre either betweene themselues about some priuate matters, or betweene them & the Church about some matter of religion, both himselfe exhorteth them to be of one accord in the Lord, and also he dealeth with his faithfull yoke-fellow to helpe to order their matters, and to compose their strifes, commending them as worthy that he should do this for them. Whence I obserue a very commen∣dable qualitie, as in the Minister of Christ, so in euery good Christian, which is, both by themselues and by all the meanes that they can make, to take vp such quarrels as fall out among their brethren. It is registred vnto the euerlasting commen∣dation of Cloë, and her house, that when great dissensions and contentions broke out in the Church of Corinth, they be∣ing very desirous to haue them stayed, and yet not able to stay them, aduertised Paul thereof, that he in his wisedome might take some course to stay them. And our Apostle giues it for a precept vnto Timothy, to put away foolish and vnlearned questi∣ons, knowing that they ingender strife. Where the meaning in ge∣nerall is, that he must be so carefull to stay all strife, that he must be carefull to take away euery thing which may be any occasion of strife. And our Sauiour pronounceth a blessing vpon them that make peace among their brethren, saying, Blessed are the peace-makers, for they shall be called the children of God. For God being the God of peace, the more that we haue peace amongst our selues, and the more that we studie and labour to make peace among others, the more like we are vnto God, and the more we shew our selues to be the chil∣dren of God. So that we see, that to make peace and end strifes, is very commendable both with God and men.

This then first may teach vs to beware how we do sow strife and dissension betwixt man and man. For looke how commendable a thing it is to make peace and end strifes; so intollerable and odious a thing it is to blow the bellowes of discord amongst brethren and neighbours: and as they that make peace, do thereby shew themselues to be the children of God, with whom dwelleth peace; so those seditious fire-brands that delight to stirre vp strife among their brethren, and to set men by the eares together, shew plainly that they are the sonnes of that wicked one who cannot abide that bre∣thren should dwel together in vnitie. These six things (saith Sa∣lomon) doth the Lord hate, yea his soule abhorreth seuen, The haugh∣tie eyes, a lying tongue, hands that shed innocent bloud, an heart that imagineth wicked enterprises, feete that be swift in running to mis∣chiefe, a false witnesse that speaketh lies, and him that raiseth vp contentions among brethren. All these seuen things the Lord ha∣teth, yea his soule abhorreth the seuenth as plaine murder. For what is murder if this be not, to rend in sunder the mem∣bers of the same bodie, by sowing debates and diuisions a∣mongst them; and so by braules, and iarres, and quarrelling, to kill both the soule and the bodie? The beginning of conten∣tion, saith the same Salomon, is as one that openeth the waters: so that he that bloweth the bellowes of contention, and openeth the way vnto strife amongst neighbours, is as he that by pul∣ling vp a sluce, letteth in the waters vpon a countrey, and so drowneth the whole countrey: which also sheweth that such make-bates are murtherers.

Let them looke vnto this, which either by priuie whispe∣rings, or open detractions, or any false suggestion whatso∣euer, either seeke to make variance where there is none, or where they perceiue some litle dislike, there adde fire vnto heate, and set them as farre at oddes as they can. Of what root soeuer they be that are such, they are the sonnes of Belial, and no lesse then murderers. And therefore as Salomon giueth ad∣uice touching the scorner, the like do I touching such a con∣tentious man; Cast out the scorner, saith he; Cast out the make-bate, say I, and strife shall go out; cast out the make-bate out of companie, countrey, commonwealth, citie, house where thou

dwellest, so contention and reproch shall ceasse. The truth euer will abide the light, and feareth not to speake with any man in the gate: but these are commonly whisperers, and loue rather to speake in the care then on the house top. Suspect them therefore by their priuie whispering, and when once thou knowest them, for euer afterwards be thou ware of them.

Secondly, this should teach vs, not onely to studie to liue in peace our selues with all men, but farther, when others are at oddes, to make peace betweene them. Follow peace with all men, saith the Apostle to the Hebrewes. And the Apostle to the Romanes, If it be possible, as much as in you is, haue peace with all men. And surely a most blessed thing it is to see men to be of one accord in the Lord: witnesse the Psalmist, where he saith, Behold how good and ioyfull a thing it is, brethren to dwell together in vnitie. But the seruants of God are not onely to be peace∣able themselues, but when either there are open iarres, or in∣clination thereunto, they should labour by all meanes both by themselues and others to set them at one. It was a good speech of Abraham vnto Lot, when he said vnto him, Let there be no strife, I pray thee, betweene me and thee, neither betweene mine heardmen and thine heardmen; for we be brethren. In imitation whereof, when strife is, or is like to be, we are to interpose our selues, and to say, Let there be no strife, I pray you, betweene you; for ye are brethren: ye are neigbours and friends; ye haue one Lord, one faith, one Baptisme, and one hope of your vocation: be ye therefore one amongst your selues: Let all bitternesse, and anger, and wrath, crying, and euill speaking be put away from you, with all maliciousnesse: and be ye courteous one towards another, and tender hearted, forgiuing one another, if either haue a quarrell a∣gainst other, euen as God for Christs sake forgaue you. Yea and as Paul said to the Corinthians for going to law one with ano∣ther, so are we to say vnto them that any way striue, Why ra∣ther suffer ye not wrong? why rather sustaine ye not harme, then fall at such quarrelling one with another? Thus, I say, should we in hatred of strife, and loue of peace, as peace-makers labour to compose strifes, and to make peace where it is not.

But what commonly say wee in such cases? One saith, It were very well done to take vp their quarrells, and to make them friends. Another saith, that he loues not to meddle in other mens matters, and to make himselfe some businesse where happly he shall haue little thankes. Another sports himselfe at their contentions, and saith with himselfe; So, so, there goes the game. Another haply sheweth his dislike of their iarres, and puts in a word to friend them, and then he thinkes he hath done well. But not many in such cases deale both by themselues and by others, and labour by all meanes to take vp their quarrels, that they may be of one accord in the Lord. Well, if when wee were enemies vnto God, and God was angrie with vs to destroy vs for euer, Christ Iesus the Sonne of the euerliuing God had not come in the simili∣tude of sinfull flesh to make peace betweene God and vs, what had become of vs? If God had not sent his Sonne, and if he had not come to reconcile vs vnto God, our portion had beene with the diuell and his angells in the lake that burneth with fire and brimstone for euer. Let vs, men and brethren, be followers of Christ, let vs follow Abraham, and our Apostle. Let vs not onely labour to haue peace with God, and to be at peace one with another, but when wee see that any vari∣ance is, or is like to be betweene man and man, let vs labour, as much as we can, to set them at one. Let vs hate strife and debate both in our selues and in others, and let vs loue peace and agreement both in our selues and in others. And then surely the God of peace shall be with vs to blesse vs, and to giue vs his peace, which passeth all vnderstanding. And let this be obserued from the person of Paul.

The next thing which I note, is in the persons of Euodias and Syntyche. Wherein first I note the religious affection of these two vertuous women; for by conference of this place with that in the Acts, it may appeare, that when the Gospell was first preached at Philippi, they not onely gladly embra∣ced the Gospell, but stood much for the defence of the Go∣spell against them that persecuted the truth of Christ Iesus, and often assembled themselues together with other women without the towne besides the riuer to pray, and to heare the

Word preached. Whereupon it is that the Apostle here saith, that they laboured with him in the Gospell, nor with him onely, but with Clement also, and with other his fellow la∣bourers in the worke of the Ministerie. Here then is a good patterne for all women to looke vpon, that they be alike re∣ligiously affected as these women were, & giue like testimo∣nie thereof as they did. There is no priuiledge vnto them by their sexe from this, but as all the rest of Gods children, so they should embrace pure religion from their hearts, exer∣cise themselues in the law of their God day and night, and seeke the Lord from the ground of their hearts. Yea and such hath beene the mercie of the Lord toward this sexe, as that women in all ages haue beene worthily renowned for many notable graces of Gods Spirit. Sarahs obedience is set forth by Peter for an example for euer. The gouernment and vi∣ctorie of Deborah was not inferiour to the gouernment and victorie of any of the Iudges of Israel. What shall I speake of Esters religious depending vpon God when she hazarded her selfe for the deliuerance of her people? of the Widdowes godly depending vpon Gods prouidence, when in the great famine she relieued Eliah with some of that little which shee had? of Annaes continuall abiding in the Temple, and ser∣uing God there with fasting and praier, night and day? It see∣meth that the first that embraced religion in Philippi, were women. Neither haue they onely beene religiously affected, and such as feared God, and walked in his wayes, but fur∣ther many haue mainly stoode for the defence of the Gospel, and hazarded their liues. Examples we haue in Priscilla, vnto whom the Apostle giueth this testimonie, that for his life she laid downe her owne necke: and likewise in this place of Euodias and Syntyche, of whom ye see the Apostle saith, that they stroue with him and others in the Gospell, that it might haue a free passage, and that they might speake the Word boldly. Seeing then that these things are written for your learning, iudge with your selues how religiously ye ought to be affected towards the truth of Christ Iesus. Let their ex∣amples stirre vp your holy mindes, and let it not seeme grie∣uous vnto you with holy Mary to sit you down at Iesus foot,

and heare him preaching in his Ministers. Nay, let it not grieue you, boldly to stand in the defence of the Gospell of Christ Iesus, and if the will of the Lord be so, to lay downe your liues for that truth which ye haue learned and receiued in Christ Iesus. If ye should look no further but vnto exam∣ples of your owne sexe, ye might haue sufficient encitement hereunto. As therefore at this day ye doe, so go forward to receiue with meeknesse that word which is able to saue your soules. Let the word of Christ dwell in you plenteously, and let your religious minds be knowne vnto all men.

Secondly, in the persons of Euodias and Syntyche, I note a breach and falling out, either betwixt themselues, or betwixt them and the Church: For, in that he exhorteth them to be of one accord in the Lord, it is plaine that there was a breach and falling out. Whence I obserue, that the children of God, how religiously affected soeuer they be, yet so long as they liue, are subiect vnto their falls, and subiect vnto diuers dis∣ordered affections, as anger, discord, and the like. We see how Peter and Barnabas were drawne on vnto shrewd dissi∣mulation for feare of the Iewes. We see how the loue of the world drew on Demas to forsake Paul for a time, and to em∣brace it. We see how some haue bene almost seduced from the way of truth by false teachers, as it is like these two wo∣men were, if the breach were betweene them and the church. Againe, we see such a heate and breach to haue fallen out be∣tweene Paul and Barnabas, as that they parted companies, the one going one way, and the other way: so that whom Satan had often sifted & winowed before, now a very little matter and small occasion set them at verie great oddes. And many such falls and disordered affections are the chil∣dren of God subiect vnto in this life, as might farther at large be proued. The reason is, because though they be led by the Spirit, yet are they not wholly guided by the Spirit, but some∣times they walke after the flesh, and not after the Spirit.

Here then first, let the children of God learne to humble themselues, and to walke before the Lord with feare and trembling. The manifold falles and disordered affections whereunto they are subiect, may keepe them in a reuerent

and sonne-like awe, that they presume not aboue that is meete; for by their falls they may see what strength there is in themselues to stand, if the Lord should not sustaine and vphold them. As therefore the Apostle exhorteth, so let all of vs make an end of our saluation with feare and trembling, fea∣ring but not doubting, because he is faithful which hath pro∣mised; standing in awe but sinning not, euen standing in awe, lest we doe sinne and displease the Lord.

Secondly, hence we may learne, not presently sharply to censure men vpon their breaches, or vpon their falls; for they are no other things then do befall the children of God. Rather we are, if they be such as haue made a good professi∣on of the truth, in such cases to helpe them, as here our A∣postle speakes: first, to labour to raise them, if they be fallen, and if they be at oddes, to set them at one, euen because of their holy profession, lest the way of truth should be euill spo∣ken of: for that our Apostle makes the reason vnto his faith∣full yoke-fellow, why he would haue him to help these god∣ly women, and to set them at one, euen because they were such as had striuen with him in the Gospell.

LECTƲRE LXXƲII.

PHILIP. 4.

Verse 3. Whose names are written in the booke of life.

4. Reioyce in the Lord alway, againe I say, reioyce.

WE haue heard the Apostles particular exhorta¦tions, first, vnto Euodias and Syntyche, verse 2. secondly, vnto his faithfull yoke fellow, verse 3. Vnto Euodias and Syntyche, that they would be of one accord in the Lord; vnto his faithfull yoke-fellow, that he would be a meanes to set them at one, because they were such as for their labour with him and other his fellow-labourers in the Gospell, were worthie that he should doe this for them.

One thing yet remaineth to be noted from the exhortation vnto his faithfull yoke-fellow, which is, the Apostles affirma∣tion of his fellow-labourers, that their names were in the booke of life. Whereby he meaneth that their life was as cer∣tainely sealed vp with God, as if their names had bene writ∣ten in a booke to that purpose. For the better vnderstan∣ding of which phrase and manner of speech; first, we are to know, that in the Scriptures there is mention made of three bookes attributed vnto God. One, the booke of Gods pro∣uidence; another the booke of Gods iudgement; a third, the booke of life. The booke of Gods prouidence, is his fore-knowledge of all things before euer they were: And of this the Psalmist speaketh where he saith, Thine eyes did see me when I was without forme: for in thy booke were all things written which in continuance were fashioned, when there was none of them before. Where by the booke of God is meant, his fore-knowledge whereby he knew all things from euerlasting. The booke of Gods iudgement, is his knowledge of all our thoughts, words, and workes, which in the last day shall so clearely be presented vnto vs, as if they were then read out of a booke, and according to which he shall then iudge vs: And of this Iohn speaketh where he saith; I saw the dead, both great and small stand before God, and the bookes were opened, and the dead were iudged of those things which were written in the bookes according to their workes. Where by the bookes is meant that knowledge of all our thoughts, words, and works which God in the last iudgement shal present vnto euery mans con∣science, so clearely as if a man should open a booke where∣in they were all written, and distinctly read them out of that booke. The third booke which is called the booke of life, euen of eternall life, is the euerlasting fore-knowledge of God, whereby he specially and particularly knew from e∣uerlasting who are his, and by a speciall care preserueth them vnto life as certainely, as if their names were registred in a booke to that purpose. And of this the holy Ghost maketh often mention in holy Scripture: As in Exodus where Moses saith vnto God, If thou wilt not pardon their sinne, I pray thee race me out of the booke which thou hast written. In the Psalme,

where Dauid in great anguish of spirit prayeth thus against his persecuters, Let them be put out of the booke of life, neyther let them be written with the righteous. In Esay, where the Pro∣phet saith, that he that shal remaine in Ierusalem, shalbe called ho∣lie, euen euery one that is written vnto life in Ierusalem. In Eze∣chiel, where it is called the writing of the house of Israel. In Da∣niel, where it is said, At that time shall thy people be deliuered, euery one that shall be found written in the booke. In Luke, where our Sauiour bids his Disciples reioyce, because their names are written in heauen. In the Apocalyps, where it is said, He that ouercommeth, shall be clothed in white aray, and I will not put out his name out of the booke of life. And againe, Whosoeuer was not found written in the booke of life, was cast into the lake of fire. And againe, where it is said, There shall enter into this Citie no vncleane thing, neyther whosoeuer worketh abomination or lies, but they which are written in the Lambes booke of life. Thus ye see mention of three books attributed vnto God in the Scrip∣tures, one of prouidence, another of iudgement, and a third of life, which here our Apostle speaketh of.

Secondly, we are to know that no materiall booke is pro∣perly attributed vnto God, as though he did write any thing in a booke, but onely by a borrowed speech, borrowed from the manner or them that for their better remembrance of things, write them in a booke; so to imply, that God knowes all things, and that they are alwayes had in remembrance be∣fore him, as if they were in a book. And therefore we defined his booke of prouidence, to be his fore-knowledge of all things before euer they were, whereby he knew them as wel from euerlasting, as if they had bene written in a booke from euerlasting. His booke of iudgement likewise we defined to be, his knowledge of all our thoughts, words, and workes, which in the last iudgement he shall present vnto euery mans conscience, so clearely as if they were all read out of a booke, and according to which he shall then iudge vs. And lastly, the booke of life we defined to be, the euerlasting fore-know∣ledge of God, whereby he specially and particularly knew who are his, and by a speciall and peculiar care preserueth them vnto life as certainly as if their names were billed in a

booke, and registred to be had in remembrance before him for euer. So that mention of such bookes in the Scripture is not made in respect of God, as if he vsed, or needed to vse any booke to any purpose; but for vs, and for our vnderstan∣ding, that we, by the manner which we see vsed amongst men, may the better conceiue and know, that God knew all things from euerlasting, that in the last day all things shall be naked in his sight, and that he knoweth all his by head, so that he hath a speciall care ouer them.

Those things thus noted, for the better vnderstanding of the phrase and manner of speech here vsed by the Apostle, let vs now come a little nearer to the opening of the mea∣ning of these words. The speech of the Apostle is touching his fellow-labourers, which had laboured with him in the Mini∣sterie, when the Church was first planted at Philippi: Of whom he saith, that their names were in the booke of life. Whereby he meaneth, that they were of the number of those whom God had chosen in Christ Iesus vnto euerlasting life, so that their life was as surely sealed vp with God, as if he had taken their particular names, and written them in a book to remember them, and to giue vnto them that which he had purposed from euerlasting. This being the meaning, it re∣maineth now that we see what obseruation we may gather hence for our further vse.

But first a doubt is to be answered, touching some con∣tradiction which may seeme to be betweene this of our A∣postle here, and that of the same Apostle, where it is sayd, that the Lord onely knoweth who are his. For if the Lord alone know who are his, as there it is, then how doth he here say of his fellow-labourers, that their names were in the booke of life, so plainly setting it downe as if he knew it? Where∣unto I answer, That albeit the Apostle in the place vnto Ti∣mothie onely say, The Lord knoweth who are his, as also our Sauiour himselfe in another place saith, I know whom I haue chosen; yet in the truth of the thing it is true, that he alone knoweth who are his, and that he alone knoweth whom he hath chosen: as that place in the Apocalyps makes more plaine, where it is thus said, To him that ouercommeth will I giue to eate

of the Manna that is hid, and will giue him a white stone, and in the stone a new name written, which no man knoweth sauing he that receiueth it. For hereby it is signified, that no person liuing knoweth who are renewed in Christ Iesus vnto righteousnes, and true holines, but God onely, and the spirit of man which is in man. Thus then we say, that God alone knoweth who are his, and whom he hath chosen, absolutely, and of him∣selfe; so that no man can absolutely and of himselfe say of another, that he is the chosen of God, that his name is in the booke of life. Yet may the Lord, and sometimes doth he reueale vnto his children that which he alone, absolutely, and of himselfe knoweth, as the reuelations vnto Abraham, Mo∣ses, and the Prophets manifestly proue. And whether in that abundance of reuelations which the Lord shewed vnto our Apostle, and whereof he speaketh somewhere, he had like∣wise some reuelation touching the election of some, and the reprobation of others, I cannot affirme. Many are of opinion that the election of some, and the reprobation of others were reuealed by God vnto him. And so it may be, that the Lord who alone, absolutely, and by himselfe, knew whether the names of those his fellow-laborers were written in the booke of life, reuealed by his holy Spirit vnto our Apostle, that their names were written in the booke of life.

But I rather thinke that here he thus spoke as he thought by the rule of charitie. For, what saith the Apostle in ano∣ther place of charitie? namely, that it beleeueth all things, and hopeth all things: yea, and where it seeth certaine fruites and effects of election and saluation, there it is certainly to be perswaded of election and saluation. Our Apostle therefore seeing how faithfully those his fellow-labourers had labou∣red in the worke of the Ministerie with him, in the planting of the Church at Philippi, how constantly they had walked in the truth, notwithstanding the great opposition that was against them, how vnblameably they had had their conuer∣sation amongst men, in charitie thus he iudged, that their names were in the booke of life. And this may verie well stand with the other, that the Lord onely knoweth who are his. For that which properly belongeth vnto the Lord,

absolutely and by himselfe to know whose names are in the booke of life, that the Apostle assumeth not to himselfe; but seeing the fruites of their election in their liues, he by the rule of charitie thus iudgeth of their saluation, that euerlasting life was surely sealed vp for them with God.

To come then vnto my note, the thing which here I note, is the Apostles charitable iudgement of his fellow-labourers in the Gospell of Christ Iesus. By their fruites he iudged that they were branches of the true vine; vpon their holy profes∣sion and constant endeuor to increase the kingdome of Christ Iesus, he pronounceth that their names were written in the booke of life. Whence first my obseruation in generall is, that the children of God not onely may and ought certainly to be perswaded of their owne saluation in Christ Iesus, but further, that they are by the rule of charitie to assure themselues of the saluation of such of their brethren as walke in the truth, ha∣uing their conuersation honest. For albeit this be most true, that not any can be so certaine of any other mans election or saluation as of his owne, because he feeleth onely in himselfe the testimony of the Spirit witnessing vnto his spirit that he is the sonne of God, and because onely in himselfe he know∣eth his faith towards God, and his loue towards all Saints, not onely by the outward fruites thereof, but like wise by the in∣ward motions thereof which he feeles in his owne soule: yet may the children of God by such outward fruites and effects of their election as they shall see in their brethren, according to the rule of charitie iudge that they are the chosen children of God, and heires of saluation. So we see that the Apostle writing to the Romanes, Corinthians, Ephesians, writeth vnto them as Saints by calling, sanctified in Christ Iesus, chosen in him before the foundation of the world, and predestinated to be adopted through Iesus Christ vnto God. And why did he thus iudge of them? Euen because of their communion with the Saints in the Gospel of Christ, because of the testification of their faith, and of their loue towards all Saints, whereby they shewed themselues to be partakers of the fatnesse of the true oliue Christ Iesus. So Peter writing vnto the strangers that dwelt here and there throughout Pontus, Galatia, Cappadocia, Asia

and Bithynia, calleth them the elect of God. And why? Euen because of their constant faith, constant loue, and constant a∣biding in the Church of Christ Iesus. So Iohn calleth them vnto whom he wrote, the sonnes of God: and the Lady vnto whom he wrote, the elect Ladie, because they continued in the Church, and walked in the truth.

Do we then see in our brethren the outward fruites of an holy vocation, of regeneration and sanctification? Do we see them make an holy profession of the blessed truth of Christ Iesus, giue good testimonie of a sincere faith in Christ Iesus, walk in holy obedience towards God, and loue towards their brethren, faithfully labour in the workes of their calling, and denying vngodlinesse and worldly lusts, liue soberly, and righteously, and godly in this present world? Of such we may and are to perswade our selues that they are reserued vnto the same inheritance in heauen with vs, and of them we may say, that they are the sonnes of God, elect in Christ Iesus our Lord vnto eternall saluation, prepared to be shewed in the last times. And besides this that the holy Ghost by the mouth of the Apostles warranteth vs hereunto, the rule also of cha∣ritie directeth vs so to do. For, as before we heard, Charitie be∣leeueth all things, charitie hopeth all things. Which yet is not so to be vnderstood, as if charitie were foolish, rashly to beleeue euery thing that is told, and there to hope where there is no cause of hope: for that the Wiseman maketh a note of a foo∣lish man, where he thus saith, The foolish will beleeue euery thing. But so charitie beleeueth all things and hopeth all things, as that it keepes it selfe within the rule of pietie, wisedome and religion. If the thing displease God, be repugnant to the truth, be hurtfull or disgracefull to any of Gods children, cha∣ritie beleeueth it not, hopeth it not. But where there are good tokens of Christianitie, plaine signes of a sincere faith, euident testimonies of an holy obedience, there surely the rule of charitie bids vs beleeue and hope the best, and there we may be bold to say, that they are the sonnes of God, that their names are written in the booke of life. And is it not our Sa∣uiours rule, that we should iudge of the tree by the fruite, for that a good tree bringeth not forth euill fruite, nor an ill tree good

fruite? If it beare grapes, will any man iudge it to be a thorne? if it bring forth figs, will any man iudge it to be a thistle? Nay, by the fruite the tree is knowne what it is; and if the fruite be good, it may thereby be knowne that the tree is good. Right so, if we haue our fruite in righteousnesse and holinesse, it may thereby be knowne, that we are the branches of the true vine Christ Iesus. Whether then we looke vnto the example of the Apostles, or vnto the rule of charitie, which the Apo∣stles followed, or vnto that rule of Christ, to discerne of the tree by the fruite, we see that the children of God may not onely perswade themselues of their owne saluation in Christ Iesus, but further also may certainly iudge of the saluation of their godly brethren.

Now see, viri, fratres, men & brethren, the great necessitie that there is, that we should be thus perswaded one of ano∣ther, euen so great, as that without it, the bond of peace, loue, and Christianitie cannot be maintained. For how can we loue them, of whom we haue no hope that they shall be heires of the same saluatiō with vs? How can we haue peace with them, of whom we are not perswaded that they are at peace with God? How can we pray with them, and say, Our Father which art in heauen, touching whom we doubt whether God be their Father? How can we communicate in the Lords Supper with them, of whom we doubt whether they be ioyned with vs in the same communion of Saints? How can we liue with them as with our brethren and beloued, if we doubt whether they be within the same couenant of grace with vs? A shallow peace, and a shadow of loue, and a semblance of Christianitie there may be, but such as vnder a colour onely deceiueth, and hath no soundnesse in it. It is this perswasion of our owne minds touching our brethren, that they are in one couenant of grace with vs, that they are members of the same mysticall bodie of Christ Iesus with vs, that they are heires of the same saluation with vs; that through one God, one faith, one bap∣tisme, one Gospell of Christ Iesus, they and we shall reigne to∣gether in one kingdome; it is this, I say, that linkes vs in the true bond of peace, loue, and Christianitie; and either this must be, or else that cannot be.

If then we desire to be knit together in the true bond of peace, loue, and Christianitie, let vs so walke that we may be thus perswaded one of another. As we are called to the know∣ledge of the truth, so let vs walke in the truth, and let vs keep fast the profession of our hope vnto the end. Let vs follow the truth in loue, and in all things grow vp into him which is the head, y^t is Christ, rooted & built in him, & stablished in y^e faith. Let our loue one towards another abound yet more & more, in all knowledge and in all iudgement. Let vs haue our con∣uersation such as becometh the Saints of God, and let vs pro∣uide for things honest, not onely before the Lord, but also before men. Thus shall we haue a sure seale vnto our soules, thus shall we giue a good testimonie vnto others that we are the sonnes of God, and thus shall we be knit together in one mind and in one iudgement, that we may walke together in the house of God as friends.

My next obseruation hence, is for the comfort of the Mi∣nister in particular. The Apostle, ye see, vpon the faithfull la∣bours of those that had laboured with him in the preaching of the Gospell at Philippi, pronounceth that their names were in the booke of life. Whence I obserue this for the comfort of the good Minister of the Gospell of Christ Iesus: If he haue faithfully and painfully laboured in the worke of the Ministe∣rie, if he haue in all good conscience instructed and admoni∣shed his people, and endeuoured to increase the kingdome of Christ Iesus, his reward is with God, and his life is as surely sealed vp with God, as if his name were written in a booke to that purpose. To which purpose is that also of the Apostle, where he saith, Euery man shall receiue wages according to his la∣bour. If any mans worke that he hath built vpon abide, he shall re∣ceiue wages, which wages the Apostle calleth elsewhere a crowne of righteousnesse, which the Lord the righteous Iudge shall giue him at that day. Yea but what if he labour all night, and catch nothing? What if he run in vaine, and spend his strength in vaine and for nothing amongst his people? Yet is his iudge∣ment with the Lord, and his worke with his God. Though Israel be not gathered, yet shall he be glorious in the eyes of the Lord, and his God shall be his strength. So that howsoeuer his labour be in

vaine vnto them, yet shal it not be in vaine in the Lord; though they be not taught, yet shall not he lose his reward. For, be∣cause he hath bene faithfull, he shall enter into his maisters ioy. A good comfort, after he haue borne the burden and heate of the day, to receiue such a penie. But what part of this comfort hath he, that being set in the vineyard to dresse it, neither hedgeth, nor ditcheth, nor gathereth out stones of it, nor planteth, nor watereth, but standeth all the day idle in it? No more then the watchman that giueth no warning: no more then he that diggeth his talent in the earth. This com∣fort belongeth vnto him alone that laboureth.

Now see then, men and brethren, what this should teach you. Is it so that the Lord rewardeth him that faithfully la∣boureth in the vineyard with euerlasting life, but is angrie with him that loytereth, euen vnto death? Behold then what care the Lord hath ouer you, & what dutie ye owe vnto him again. For wherefore doth he send out the laborers vnto you? Wherfore doth he so reward the labors of them y^t labor faith∣fully amongst you & admonish you? Wherefore is he so angry with them that do not labour amongst you? Is it not for your sakes, that ye may be prepared an holy people vnto the Lord, that ye may be instructed in righteousnesse vnto saluation, and that no holy dutie may be neglected towards you? Consider then with your selues, what it is that the Lord looketh for from you; grapes, or wilde grapes? It is iudgement and righ∣teousnesse, mercie and truth, peace and loue, integritie and holinesse, that he lookes for, and that he requires for such his louing kindnesse towards you, for such his continuall care o∣uer you. And if these things be amongst you and abound, then blessed shall ye be of the Lord, and ye shall eate of the fruite of your wayes. But if he looke for iudgement, and be∣hold oppression; for righteousnesse and behold a crying, for mercie and behold crueltie, for truth and behold falshood, for peace and behold discord, for loue and behold hatred, for integritie and behold dissimulation and hypocrisie, for holi∣nesse and behold profanenesse and all kind of iniquitie; then what remaineth but a remouing of our candlestick out of his place? what, but a fearefull looking for of iudgement, wherein

shall be indignation and wrath vnto them that disobey the truth, and obey vnrighteousnesse. Seeing therefore the Lord in his tender care ouer vs, sendeth forth labourers vnto vs, and so plentifully rewardeth their holy labours amongst vs; let vs againe with all care consider what he requireth of vs for such his care ouer vs, and in all obedience addresse our selues vnto that dutie. His will is, that we should hearken vnto the voice of them that come in his Name, and he hath in nothing so much delight, as when his word is obeyed. His care ouer vs in sending his Ministers vnto vs early and late, shal be repayed by vs with a good dutie towards him, if we will hearken and obey. Let vs therefore hearken and obey, and so shall we reape vnto our selues a good reward. For he that plentifully rewardeth him that laboureth amongst vs and admonisheth vs, will also in like mercie reward vs, if in vs the fruites of his labours grow vp in righteousnesse and true holinesse. And let this suffice to be spoken by occasion of the Apostles affir∣mation touching his fellow-labourers, that their names are in the booke of life.

LECTVRE LXXVIII.

PHILIP. 4.

Verse. 4. Reioyce in the Lord alwayes, and againe, I say, reioyce.

5. Let your patient mind be knowne to all men. The Lord is at hand.

HAuing spoken before of the Apostles exhor∣tation vnto the Philippians in generall, and likewise of his two particular exhortations, the one vnto Euodias and Syntyche, the other vnto his faithfull yoke-fellow: the last day we spent that whole time in speaking of the Apostles affirmation touching his fellow-labourers, that their names were in the book of life, which the Apostle addeth vnto y^e end of his particular exhortatiō vnto his faithful yoke felow.

Now the Apostle hauing made these particular exhortati∣ons vnto those godly women Euodias and Syntyche, and vnto his faithfull yoke-fellow in their behalfe, he goeth from those particularities, and againe maketh sundrie exhortations vnto all the Philippians. The words which I haue read vnto you, ye see, are an exhortation vnto the Philippians to reioyce in the Lord. Where, the thing whereunto he exhorteth, as ye see, is to reioyce. A thing which the sensuall man can quickly lay hold on, who loues to reioyce, and to cheere himselfe in the dayes of his flesh; which yet might now seeme vnseasonable vnto the Philippians, who liued in the midst of a naughtie and crooked nation, by whom they were hated euen for the truths sake which they professed. Marke therefore wherein the A¦postle would they should reioyce, namely in the Lord. And here the sensuall man that haply would catch hold when it is said, reioyce, by and by when it is added, in the Lord, will let his hold go. But they that by reason of the billowes and waues of the troublesome sea of this world, cannot brooke the speech, when it is said reioyce, are to lay sure hold-fast vpon it, when it is added, reioyce in the Lord: which hold-fast once ta∣ken, that they might for euer keepe it sure, in the third place it is added, reioyce in the Lord alwayes, to note the constancie that should be in the Christian ioy. O but the Apostle was not well aduised of his speech, to exhort them to reioyce in the Lord alway. Not well aduised? Yes: Reioyce in the Lord always, and againe I say, reioyce in the Lord alwayes. He repeateth it, to make the better impression of a thing so needfull. So that here we haue the Apostles exhortation to reioyce, but in the Lord; not with a momentany or flitting ioy, but alwayes, both in weale and in woe; not vnaduisedly deliuered, or as a mat∣ter of no moment, but doubled, as seriously deliuered, and to be hearkened vnto. And let this suffice for a generall view of the points of this exhortation, and for the meaning of the words. Now let vs see what notes arise hence for our own vse.

The first thing which I note in this exhortation, is, that the Apostle exhorteth the Philippians to reioyce in the Lord, allow∣ing and perswading ioy and reioycing, but so limiting it, that it be in the Lord, not onely allowing it as lawfull, but per∣swading

it as requisite that they should reioyce in the Lord. Whence I obserue what the Christian mans reioycing is, wherein he may and ought to reioyce: his reioycing is, and may, and ought to be in the Lord. It is a common and ordi∣narie obiection against them that from their soules desire to be followers of the holy Apostle in a sincere embracing of the truth of Christ Iesus, that they are melancholike men, sad and austere men, men which can abide no mirth, which can away with no ioy and reioycing. But let them not deceiue you. We say with Salomon, that a ioyfull heart maketh a cheerfull countenance: and againe with the same, that a ioyfull heart cau∣seth good health: and with the sonne of Sirach, that the ioy of the heart is the life of man, and that a mans gladnesse is the prolonging of his dayes. And therefore often with Dauid we say, Let mount Sion reioyce, and let the daughters of Iuda be glad. And againe with the same Dauid we say, Sing, reioyce, and giue thankes, sing to the harp with a singing voice, with shalmes also and sound of trum∣pets. And with the Apostle we exhort all men in all places to reioyce euermore. But here it is, not as the world teacheth you, do we teach you to reioyce: and therefore the world speaketh all maner of euill sayings against vs. For what is the worlds reioycing? The rich man he reioyceth in his riches, and calleth his lands by his owne name: the wise man he reioyceth in his wisedome; the strong man in his strength, the ambitious man in his glorie and honour, the sensuall man in his filthy plea∣sures, the superstitious man in his superstitious wayes; the man that stands vpon his merites, in the workes of his owne hands; and generally worldly men in the waies of their owne hearts, such as they do take pleasure and delight in: yea foo∣lishnesse (as Salomon saith) is ioy to him that is destitute of vnder∣standing; that is, euen sinne and wickednesse is a matter of mirth and delight to the wicked and vngodly man. Now such reioycing, we tell you, is not good; like vnto the reioy∣cing of him, that hauing said vnto his soule, Soule, thou hast much goods laid vp in store for many yeares, liue at ease, eate, drinke, and take thy pastime; heard it by and by said vnto him, Thou foole, this night will they fetch away thy soule from thee, and then whose shall those things be which thou hast prouided? For as Zophar

in Iob saith, The reioycing of the wicked is short, and the ioy of hy∣pocrites is but a moment: And our Sauiour pronounceth a woe vpon such reioycing, saying, Woe be to you that now laugh, for ye shall weepe and waile. And as our Apostle saith of worldly sor∣row that it causeth death; so may it most truly be said of world∣ly reioycing, that it causeth death. And therefore with Amos we lift vp our voyces against them that lie vpon beds of Iuorie, and stretch themselues vpon their beds, and eate the lambes of the flocke, and the calues out of the stall, that sing to the sound of the violl, and inuent to themselues instruments of musicke, that drinke wine in bolles, and annoynt themselues with the best oyntments, and in the meane time are not sorrie for the affliction of Ioseph. And out of Ieremie we exhort all men in all places, saying; Let not the wise man glory in his wisedome, nor the strong man in his strength, neither the rich man glorie in his riches. And out of Dauid, If ri∣ches increase, let no man set his heart vpon them. And thus we weane men from this worldly reioycing as much as we can.

What is then the reioycing which we teach? As the Apo∣stle saith of sorrow, that there is a worldly sorrow which causeth death, and a godly sorrow which causeth repentance vnto saluati¦on; so I say of reioycing, that there is a worldly reioycing, when men take more pleasure in the vanities of this life and the pleasures of sinne, then in the things which belong vnto their peace, which causeth death; & a godly reioycing, when men reioyce in the Lord, so that they put their whole con∣fidence in him, and count all things losse and dung in com∣parison of that reioycing which they haue in him, which cau∣seth confidence vnto saluation. The reioycing then which we teach, is not the worldly reioycing which the world teaches, & which causeth death; but the godly reioycing which cau¦seth confidence vnto saluation. We say that ye may, and that ye ought to reioyce in the Lord. So the holy Ghost often ex¦horteth vs to doe, and so the godly haue alwayes done. Be glad, O ye righteous, saith Dauid, and reioyce in the Lord. And againe, Let Israel reioyce in him that made him, and let the chil∣dren of Sion be ioyfull in their King. Let him that reioyceth (saith the Apostle out of the Prophet) reioyce in the Lord. And in the former chapter; My brethren (saith the Apostle) reioyce in

the Lord. So did the Church in Esay, saying, I will greatly re∣ioyce in the Lord, and my soule shal be ioyfull in my God: for he hath clothed me with the garments of saluation, &c. So did Mary, say∣ing, My soule doth magnifie the Lord, and my spirit reioyceth in God my Sauiour. So Peter giueth testimonie to the strangers to whom he wrote, that they reioyced in the Lord, with ioy vnspeakeable and glorious. And so the godly haue alwayes re∣ioyced in the Lord, as in the onely rocke of their defence, and strong God of their saluation.

And now see besides these exhortations and examples so to doe, what great cause we haue to reioyce in the Lord, and how litle cause there is to reioyce in any thing else: for what haue we that we haue not from him? or what want we, which if we haue, he must not supply? Haue we peace in all our quar∣ters, and plenteousnesse in all our houses? haue we a blessing in the fruit of our body, in the fruit of our ground, in the fruit of our cattel, in the increase of our kine, and in our flockes of sheepe? are our wiues fruitfull as the vine, and our children like the Oliue branches round about our tables? haue we health, strength, foode, rayment, and other necessaries of this life? And whence are all these things? Euerie good giuing, and euery perfect gift is from aboue, and commeth downe from the Fa∣ther of lights, with whom is no variablenesse, neyther shadowing by turning. But to come nearer vnto the causes of Christian re∣ioycing, Doth the Spirit witnesse vnto our spirit, that we are the sonnes of God? Is the darkenesse of our vnderstandings light∣ned, the frowardnesse of our wills corrected, the corruption of our affections purged? Do we feele in our selues the ver∣tue of Christ his resurrection by the death of sinne, and the life of God in our selues? Are our soules fully assured of the free forgiuenes of our sinnes, by grace, through the redemp∣tion that is in Christ Iesus? dare we go boldly vnto the throne of grace, and crie Abba, which is, Father? Do we know that Death shall not haue dominion ouer vs, and that Hell shall neuer be able to preuaile against vs? Behold then, what cause we haue of our reioycing in the Lord, for abundance of spi∣rituall blessings in heauenly things, for our election in Christ Iesus vnto euerlasting life before the foundatiō of the world,

for our creation in time after his owne image in righteous∣nesse and true holinesse, for our redemption by the bloud of Christ Iesus, when we, through sinne, had defaced the image wherein we were created, and sold our selues as bond slaues vnto Sathan; for our vocation vnto the knowledge of the truth by the Gospel of Christ Iesus, for our adoption into the glorious liberty of the sons of God, for our iustification and tree forgiuenesse of our sinnes by the bloud of Christ Iesus, for our sanctification by the Spirit of grace vnto some mea∣sure of righteousnesse and holinesse of life, for our regenerati∣on vnto a liuely hope in Christ Iesus, and for the assured con∣fidence which we haue of our glorification after this life with Christ Iesus, who shall change our vile body, that it may be fashioned like vnto his glorious bodie, &c. All graces of Gods Spirit, and for them all such matter of reioycing in the Lord, as may make our hearts dance for ioy, and may ra∣uish our soules with gladnesse.

And as we haue all things from the Lord that we haue, whether for the body or for the soule, for this life present, or that that is to come; so, what is it that we want which he doth not supply? Want we riches? The Lord maketh poore, and maketh rich: and he is rich vnto all them that call vpon him faithfully. Want we preferment? Promotion cometh neyther from the East, nor from the West, nor yet from the South: God is the Iudge: he putteth downe one, and setteth vp another. Want we wisedome? If any man lacke wisedome, let him aske of God, which giueth vnto all men liberally, and reprocheth no man, and it shall be giuen him. Want we patience in troubles? That is the wisedome which Iames specially speaks of in the place menti∣oned, wisedome patiently to endure whatsoeuer God laieth vpon vs, which ye see God liberally giueth to them that lacke & aske. Want we comfort in our soules? God is the God of patience and consolation, which comforteth vs in all our trou∣bles, and turneth our heauinesse into ioy; as also himselfe saith, saying, I will turne their mourning into ioy, and will comfort them, and giue them ioy for their sorrowes. Yea, whatsoeuer it is that we want, it is the Lord that must supply our wants: He openeth his hand, and filleth all things liuing with plenteousnes:

such as he best knoweth to be most meet for them, and good for his glory. The Lord will giue grace and glory, saith the Psal∣mist in another place, and no good thing will he withhold from them that walke vprightly: no good thing which he knoweth to be good for them, and also good for his glorie. Haue we then whatsoeuer blessings we haue from the Lord, and doth the Lord supply whatsoeuer we want, fo farre forth as he sees it to be expedient for vs, and good for his owne glorie? See then what cause we haue to reioyce in the Lord.

Yea, and what cause is there why we should reioyce in a∣ny thing but in the Lord? Riches, honour, strength, beauty, and whatsoeuer else the world most esteemeth of, what is it else but vanitie, and vexation of the spirit? Amongst other things most precious in the life of man, wisedome is more to be sought after then gold and siluer, and not to be weighed with precious stones; righteousnes most commendeth man vnto man, and holinesse most commendeth man vnto God. And yet what is our wisedome, what is our righteousnesse, what is our holinesse that we should reioyce in them? Be it that we haue the wisedome of Salomon, be it that we be as, righteous as Noah, Daniel, and Iob; be it that we be as holie as Dauid, the holie Prophets and Apostles; yet for all this, if we will come vnto God, we must lay all these aside, and Christ Iesus he must be our wisedome, and righteousnes, and holinesse. Whatsoeuer our wisedome be, it will not leade vs vnto God; whatsoeuer our righteousnesse be, it will not present vs righteous before God; whatsoeuer our holinesse be, we cannot stand in it in the iudgement before God. Nay, when we come vnto God, we must renounce our wisedome as foolishnesse, we must count our righteousnesse losse and dung, we must abandon all conceit of holinesse, as also we see our Apostle did: who though he were of the kindred of Israel, of the tribe of Beniamin, an Ebrew of the Ebrews, by profession a Pharisie, as zealous of the tradition of his fa∣thers as any, and as vnrebukeable touching the righteousnes of the law as any; yet when once he came to the knowledge of Christ, he counted all these things as no vantage at all vn∣to him, but losse and dung, for Christ his sake. For herein is

our reioycing, that Christ is made of God vnto vs wisedome, and righteousnesse, and sanctification, and redemption, as it is written. Nay, to go yet further, what are our faith, hope, and loue that we should reioyce in them? To be strong in faith, to be perfect in loue, to be stedfast in hope, are things for which we should pray alwayes with all maner prayer and supplica∣tion in the spirit. But if we shall reioyce and repose our con∣fidence in the strength of our faith, in the perfection of our loue, in the stedfastnesse of our hope, then we are abolished from Christ, and our reioycing is not good. It is Christ Iesus in whom we must beleeue, whom we must loue, & in whom we must hope. Our faith must be built vpon him, our loue must be grounded on him, our hope must be stablished in him, and in him we must reioyce. Thus then we see that we haue not any thing to reioyce in without vs, nor yet in our wisedome, righteousnesse, or holinesse, nor yet in our faith, hope, or loue. We must reioyce in the Lord, and in him it well becometh the Saints to be ioyfull.

Let me therefore in the bowels of Christ Iesus beseech you to reioyce, not as the world doth in the pleasures of sinne, and the vanities of this life, but to reioyce in the Lord the strong God of our saluation. Ye see the exhortations of the holy Ghost, and the examples of godly men, and ye see what great cause we haue to reioyce in the Lord, and how little cause we haue to reioyce in any thing else. All reioycing in the world, what is it in comparison of this reioycing in the Lord? It is as the morning cloud, or as the morning dew, it vani∣sheth away; or as it is in the place of Iob, It is short, and but a moment. Nay, in it onely is true ioy, and sound reioycing. Other ioyes may for a while please the outward sense, but the ioy that quickens the heart, and cheeres the soule, is the ioy in the holy Ghost. Other reioycing, the more it is, the worse it is; but this, the more it is, the better it is; and the more we do reioyce in the Lord, the more cause we shall finde we haue to reioyce in the Lord. Reioyce therefore in the Lord alwayes, and againe I say, reioyce.

The second thing which I note in the Apostles exhortati∣on is, that he exhorts the Philippians to reioyce in the Lord,

not for a day, or for a season, not by fits, or when he makes his face to shine on them, but to reioyce in the Lord alwayes, as well in aduersity, as in prosperity. Whence I obserue the constan∣cie which is in Christian reioycing, whereby it is knowne indeed to be Christian. The constancy of our Christian reioy∣cing is, to reioyce in the Lord always, as wel when he seemeth to hide away his face from vs, as when he maketh his face to shine vpon vs. This constancie of reioycing, the Apostle exhorteth the Thessalonians vnto, where he saith vnto them, Reioyce euermore. And herein is the triall of our ioy, whether it be Christian indeed: for as it is said of some hearers of the word, that for a while they beleeue, but in time of tentation they go away: so may it also be said of some that seeme to reioyce in the Lord, that for a while they seeme to reioyce in the Lord, euen as long so he showreth downe the early and the latter raine vpon them, but in time of persecution, trouble, and aduersitie, they hang downe their heads, and murmure against the Lord. It seemeth that Sathan thought that Iob would haue beene such an one, as appeareth by these words, where he saith vnto God, Doth he feare God for nought? And the same may be said of reioycing, Hast thou not made an hedge about him, and about his house, and about all that he hath on euery side? Thou hast blessed the works of his hands, and his substance is in∣creased in the Land. But stretch out now thy hand, and touch all that he hath, to see if he will not blaspheme thee to thy face. But he was deceiued in Iob. Yet therein he bewrayed a disease where∣with many sonnes of men are much tainted, which are neuer knowne what they are vntill the Lord send them some ad∣uersitie; for we see many, that so long as they haue all things at their desire, reioyce in the Lord; who so much as they? specially, when their dishes are full furnished, O then how well doth it like them, to confesse that he is good & gracious, and bountifull! But if the Lord begin to handle them some∣what roughly, so that things fall not out to their content∣ment, then their countenance is changed, and they take the matter sore to heart. And if he proceed, and depriuing them of his blessings, afflict them in body or in goods, then they fal to murmure, and oftentimes to blasphemies: which blas∣phemies,

albeit some of them vtter not with their mouthes, yet in their hearts repine they at the Lord, for such his iudge∣ments vpon them. Now these in triall proue plainly to be hypocrites, and by triall it appeareth that their ioy is not Christian, because it is not constant, but ebbeth and flo∣weth according to the ebbe and floud of aduersitie and pros∣peritie.

What shall we say then? when the Lord afflicteth vs with pouertie, sickenesse, and the like crosses; must we reioyce in the Lord? Yea verily: for it is the Lord that killeth and maketh aliue, that woundeth and healeth, that bringeth to the graue, and raiseth vp, that maketh poore, and maketh rich, that bringeth low, and exalteth. There is no euill in the Citie which the Lord hath not done: No euill, that is, no crosse or affliction, no plague or punishment which he sendeth not. And whatsoeuer crosse or affliction it is, vnto his children it is but either a probation, that the triall of their faith, being much more precious then gold that perisheth, may be found to their praise, and honour, and glorie at the appearing of Iesus Christ, such as was Iobs affliction; or else, it is a fatherly correction, that being cha∣stened of the Lord, they may not be condemned with the world; such as was the death of Dauids child for Dauids sin, and such as was the weakenesse, and sickenesse, and death of many of the Corinthians, for eating and drinking vnworthily at the Lords Table. Are then our crosses of pouertie, sicke∣nesse, or whatsoeuer they be, from God? Then are they good, and we are to reioyce in them. For all things fall out for the best, for those that loue and feare him. Are they for the triall of our faith? My brethren, saith Iames, count it excee∣ding ioy when ye fall into diuerse tentations and trialls, &c. Are they to correct and chastice vs? If we endure chastening, God offereth himselfe vnto vs as vnto sonnes, for whom he loueth, he chasteneth. O but sometimes he shutteth vs euen vp in despaire and infi∣delitie: how shall we then reioyce in the Lord? I demand then: Dost thou know it, and lothe it, and long to be brought againe into the glorious libertie of the sonnes of God? Thou hast good cause to reioyce in the Lord, for he hath onely hid his face from thee for a while, that he may haue mercie on

thee for euer. And what if thy faith or hope be but as a graine of Mustard seed? what if being as it were couered vnder the ashes, they seeme not to be? Christ Iesus is most plentifull, to helpe them that are most weake: and he is all-sufficient, to supply all wants. If any seede of God be there, in thy weake∣nesse he will perfite his praise. Yea, but in that our Sauiour pronounceth a blessing vpon them that mourne, it appeareth that we are not alwayes to reioyce. Not so neyther, for e∣uen then when we sigh and mourne for the affliction we haue in the world, we are to reioyce in the Lord, and to be of good comfort in Christ Iesus, because he hath ouercome the world; euen then when we mourne through a sence of Gods iudge∣ments, we are to reioyce in his tender mercies, that he deales not with vs after our deseruings; euen then when we mourne in the body because of affliction, we are to reioyce in our soules because of our strong consolation in Christ Iesus, and because our light affliction in the body causeth vnto vs a far most excellent, and an eternall weight of glorie. And there∣fore our Sauiour in the same place where he saith, Blessed are they that mourne, exhorteth also to reioyce and be glad in persecution, for that great is our reward in heauen.

Let this then teach vs to take heed how we murmure a∣gainst the Lord, for pouertie, sickenesse, or any crosse what∣soeuer. They are from the Lord whatsoeuer they be, and if we be his children, they are onely eyther for the triall of our faith and patience, that patience hauing her perfect worke, we may be perfect and entire, lacking nothing; or else, as a lo∣uing correction of a mercifull father, that we may be reclai∣med from the wickednesse of our wayes. And if we do not now reioyce in the Lord, when he seemeth thus to hide his face from vs, certainly, whatsoeuer shew we made before of reioycing in the Lord, we plaied but the hypocrites. How∣soeuer therefore, looking vnto our selues, vnto our sins, vn∣to our infirmities, vnto our afflictions, vnto the world we may sigh and mourne, yet let vs reioyce in the Lord. We are not bid to reioyce in our selues: Nay, in our selues we shalbe sure to haue cause enough of mourning. We must therefore go out of our selues vnto the Lord, and we must reioyce

in him. We must looke vnto him, and remember that he is good, and therefore whatsoeuer he doth is good; that he is Almightie, aod therefore can raise vs out of the dust of death, and set vs with the Princes of the earth; that he is mercifull, and therefore will not suffer the rod of the vngodly to rest on the lot of the righteous. And againe, we must remember that he was poore, that we might be made rich in him; that he was weake, that we might be made strong in him; that he was tempted, that he might be able to succour them which are tempted. What cause therefore soeuer of mourning there be in our selues, let vs looke out of our selues, and let vs reioyce in him alwayes. If he blesse vs, then we thinke and yeeld easily that we haue cause to reioyce in the Lord: and if he crosse vs with any plague or trouble, then we haue also cause to re∣ioyce in him, because it is for our good, and his owne glorie. Reioyce therefore in the Lord alwayes.

LECTVRE LXXIX.

PHILIP. 4.

Verse 4. Againe, I say, reioyce.

5. Let your patient mind be knowne to all men. The Lord is at hand.

THese words are (as we heard the last day) an exhortation vnto the Philippians to reioyce, not as the world doth, but to reioyce in the Lord; not with a momentanie and flitting ioy, but alwayes, both in weale and in woe; not vn∣aduisedly made, or about a light and easie matter, but seriously made, and about a matter very needfull, and yet hard to be perswaded, and therefore doubled, A∣gaine, I say, reioyce in the Lord alwayes.

Now see how it pleaseth the Lord, that as the Apostle comes againe and againe vnto this holy exhortation, and leaues it not with once or twice, but euen the third time also

exhorteth them to reioyce in the Lord; so I should come vn∣to you againe and againe, euen three seuerall times with the same exhortation to reioyce in the Lord. Againe, saith the A∣postle, I say reioyce, euen in the Lord alwayes, for that is to be ad∣ded, and resumed to the former place. From which doubling and redoubling of this exhortation, I obserue both how need∣full and withall how hard a matter it is to perswade this con∣stant reioycing in the Lord, to reioyce in the Lord alwayes. For to this end doth the holy Ghost often in the Scriptures vse to double and redouble his speech, euen to shew both the needfulnes of his speech, and the difficultie in respect of man of enforcing his speech. In the Psalme, how often doth the Prophet exhort the faithful vnto the praises of the Lord, euen before all the people, that they & their posteritie might know them, saying, O that men would therefore praise the Lord for his goodnesse, and declare the wonders that he doth for the children of men! Euen foure seueral times in that one Psalme. And where∣fore? but to shew how needfull it was they should do so, and how hardly men are drawne to do so. How often likewise doth our Sauiour exhort his disciples vnto humilitie & meek∣nes? sometimes saying vnto them, Learne of me that I am meeke and lowly in heart; sometimes telling them, that whosoeuer among them would be great, should be seruant vnto the rest; sometimes washing their feete, &c. thereby to teach them hu∣militie. And wherefore doth he so often beate vpon it, but to shew how needfull it was they should be humble and meeke, and likewise how hard a thing it is to draw men vnto humili∣tie and meeknesse? How often likewise doth the holy Ghost exhort to the putting off of the old man, and the putting on of the new man? No part of Scripture throughout the whole Bi∣ble, wherein the holy Ghost doth not speake much, though not haply in these words, yet to this purpose. And where∣fore else is it, but to imply both how needfull a matter it is to be perswaded, and how hard a matter it is to perswade the mortification of the old man, and the quickening of the new man? And to let other instances passe, in the point whereof we now speake, how oft doth our Sauiour exhort to reioyce and be glad in persecution, because of the reward laid vp for vs by

God in heauen; to reioyce because our names are written in heauen by the finger of Gods own hand; to be of good com∣fort, because he hath ouercome the world, that is, to reioyce in the Lord? And wherefore, but to shew how needfull it is to reioyce in the Lord, and how hard it is to perswade this reioycing? So that by the vsuall course of the Scripture it ap∣peareth, that our Apostle doubling and redoubling this his exhortation, thereby sheweth both how needfull, and withall how hard a matter it is to perswade this constant reioycing in the Lord, to reioyce in the Lord alwayes: so needfull, that it must be perswaded again and again, and withall so hard to be perswaded, that it cannot be too much vrged & beaten vpon.

But it wil not be amisse yet a litle more particularly to looke into the reasons why it is so needfull to reioyce in the Lord alwayes, and why we are so hardly perswaded to reioyce in the Lord alwayes. Who seeth not, that considereth any thing, what mightie enemies we haue alwayes to fight withall, the flesh within vs to snare and deceiue vs, the world without vs to fight and wage warre against vs, and the diuel euer seeking like a roaring Lion whom he may deuoure? Who seeth not, what fightings without, what terrors within, what anguishes in the soule, what griefes in the bodie, what perils abroade, what practises at home, what troubles we haue on euery side? When then Satan y^t old dragon casts out many flouds of per∣secutions against vs, when wicked men cruelly, disdainfully, and despitefully speake against vs; when lying, slandering, and deceitfull mouthes are opened vpon vs; when we are mocked and iested at, and had in derision of all them that are about vs; when we are afflicted, tormented, and made the worlds won∣der; when the sorrowes of death compasse vs, and the flouds of wickednesse make vs afraid, and the paines of hell come e∣uen vnto our soule: what is it that holds vp our heads that we sinke not? how is it that we stand either not shaken, or if sha∣ken, yet not cast downe? Is it not by our reioycing which we haue in Christ Iesus? Yes verily: we lift vp our eyes vnto hea∣uen, and we are of good comfort, because he hath ouercome the world; we lift vp our eyes vnto the Lord, and we reioyce in him, because he shal giue a good end vnto all our troubles,

and shall wipe all teares from our eyes. In Dauids troubles, he was all his stay, as himselfe euery where almost protesteth; and when the Apostles were persecuted, beaten, and cast in prison, they reioyced, because of their strong consolation in Christ Iesus. And so it is with all the faithfull children of God, whatsoeuer flouds do beate vpon them, whatsoeuer causes of sorrow do ouertake them, yet do they stand and quaile not, because of the reioycing they haue in Christ Iesus. On this rocke all the surges of the sea of this world are broken.

Againe, when others of vs are assaulted by that mightie Prince of darknesse, when we are tried by mockings & scour∣gings, by bonds and imprisonment; when we feele the smart of losse, or hurt in bodie, goods or name; when the Beast of Spaine, and with him that false Prophet of Rome thunder out threatnings, and imagine all kind of mischiefe against vs; whē the paines of death take hold of vs, and multitude of sorowes beset vs round about, why is it that our hearts do faile within vs? how is it that we fall from our former loue, and that feare commeth vpon vs as vpon a woman in her trauell? Is it not through our want of reioycing in the Lord! Yes verily: we feele not in our soules the treasures of mercies that are hid for vs in Christ Iesus, which should keepe vs standing against all batteries and assaults whatsoeuer, and therefore we are not onely daunted and dismayed with these things, but are quite affright and vtterly ouercome of them. If any one of Iobs afflictions lie vpon vs, we breake out into all the impati∣encies that he did, but we cannot lay hold of any such com∣forts as he did. If death seize vpon sonne or daughter, or any deare vnto vs, we breake out into like outcries with Dauid, saying, Absalon my sonne, my sonne Absalon, would God I had died for thee, O Absalon my sonne, my sonne: but though Ioab would, yet can he not comfort vs as he did Dauid. If Haman do but feare the Kings displeasure, he hastes him home mourning, and couers his head, and will not be comforted: and if Ahi∣tophel do but see that his counsell be not followed, he saddles his asse, and rides home, and hangs himselfe. And this it is when men haue not their comfort in God, whatsoeuer do befall them in this life. If this or that thwart them, by and by

they are cast downe. And why? euen because they haue not learned to reioyce in the Lord alway. Very needfull then it is, ye see, y^t we reioyce in the Lord alwayes, both because by our reioycing which we haue in the Lord, we stand against what∣soeuer otherwise might quell vs; and because through the want thereof, it is that wee fall and are vtterly ouercome whensoeuer stormes arise, and troubles assault vs.

And as thus it may appeare how needfull a thing it is that we reioyce in the Lord alwayes, so it may easily also be seene how hardly we are perswaded to reioyce in the Lord always. Euery man complaineth where his shoo pincheth him, and e∣uery man layes his hand vpon his sore. But very few in such cases when the hand of the Lord is vpon them, when they are humbled and brought low through oppression, through any pl••gue or trouble, can be brought vnto this, to reioyce in the Lord. Nay tell one wicked and vngodly man when his trou∣bles are multiplied, and when his sorrowes are increased, that he is to know that the Lord his hand is in all these, that he is not to murmure against the Lord, but to reioyce in the Lord; doth he not say of them that thus speake vnto him, that they are mad? doth he not with indignation aske, what cause he hath to reioyce in the Lord? doth he not stil crie out vpon his crosses, and miseries, and vexations, and paines? and doth he not within a while belch out most impious blasphemies? And hence it is that many with Iudas in such cases fall to despaire, ••nd that many with him become their owne butchers. Yea ••et the children of God themselues say, whether their affli∣ctions and their sorrowes do not sometimes sinke them so far, that their soule euen almost refuseth comfort in the Lord: very few like vnto Iob that mirrour of patience, who when they heare of the losse of all their goods, and of their seruants, and of the death of their children, can be content to frame themselues to the will of God, and say, Naked came I out of my ••others wombe, and naked shall I returne againe: the Lord hath giuen, and the Lord hath taken away: blessed be the name of the Lord Or when they are smitten with sores and boiles, from the s••l•• of their foote to the crowne of their head, can with the sam•• Iob comfort themselues, and say, What? shall we receiue good at

the hands of God, and not receiue euil? And yet this most rare pat∣terne of patience, into what sharpe fits of impatiencie did he sometimes breake out, crying out in the bitternesse of his soule, and saying, Let the day perish wherein I was borne, and the night wherein it was said. There is a man child conceiued, &c. And thus it fareth often with the deare children of God, that they sinke so farre, that their soule almost refuseth comfort in the Lord. Their sense and feeling of their paine and affliction, is sometimes so great, that they haue almost no sense or feeling of God. Which yet I do not so speak, as if the children of God might not be touched with sorrow and heauinesse for the crosses of this life: for no doubt they may; but to shew that sometimes they are so cast downe with heauinesse, that it is a hard matter to reare them vp againe. For as Iobs friends dis∣puted against him, so they against themselues, that they are punished of God for their sins and iniquities, and that there∣fore now he hath shut vp his louing kindnesse in displeasure. And then they stand prying and looking into their sinnes, and hardly can they be drawne to lift vp their eyes vnto the Lord, that in him they may find comfort vnto their soules. I wil not stand vpon the further enlarging of this point. By this which hath bene spoken, ye see how needful it is we should reioyce in the Lord alwaies, and withall how hardly we are perswa∣ded to reioyce in the Lord alwaies, and consequently vpon what cause the Apostle doubled and redoubled this his ex∣hortation.

Now this may first instruct vs in the merciful goodnesse of our God towards vs, who in things so needfull for vs, and whereunto we are so hardly drawne, ceasseth not to stirre vp our dull minds, and againe and againe to call them to our re∣membrance: Precept vpon precept, precept vpon precept, line vnto line, line vnto line, here a litle, and there a litle. Euen as yong schollers are dealt withall, so dealeth he with vs, he goeth o∣uer and ouer the same lesson with vs, and gladly he woul•• beate it into vs.

Secondly this may teach vs our dulnesse to conceiue, and slacknesse to embrace the things that belong vnto our peace. Such things must be doubled and redoubled vnto vs, and ye••

we will not learne them; they must be often vrged, and much beaten vpō, and yet we wil not receiue instruction. The Lord must euen draw vs vnto himselfe by his holy Spirit, and yet we will not runne after him; he must send his holy Prophets and Ministers vnto vs early and late, and all litle enough to stirre vp our dull minds.

Thirdly, this may teach vs to hold fast that reioycing which we haue in Christ Iesus. For is it so, that the holy Apostle doth so often exhort vs to reioyce in the Lord alwaies; is it so, that it is so needful for vs to reioyce in the Lord alwaies, that only by our reioycing in him, we stand fast against whatsoeuer troubles and sorrowes; and without it, we are quite affright and vtterly ouercome of them; is it so, that we are so hardly drawne to reioyce in the Lord alwaies? How are we then to hold fast that reioycing which we haue in Christ Iesus, euen so fast, that nothing take it from vs? Let vs therefore reioyce, but let vs reioyce in the Lord, & let vs reioyce in him alwaies, that so no man, nay that nothing take from vs our reioycing in him. A ioyfull heart maketh a cheerfull countenance, and if the heart be ioyful in the Lord, it cheeres the heart and quickens the soule, howsoeuer the countenance be appalled. Other ioyes in riches, in honours, in friends, in the vanities of this life, and in the pleasures of sinne, haply haue their moment of time, and their appearance of good: but their time is but only a moment, and their good but onely an appearance and out∣ward semblance: onely the reioycing in the Lord, is the true and sound reioycing, and which causeth good health vnto the soule. Let vs therefore reioyce in the Lord, and let vs reioyce in him alwaies, not onely when he feedeth vs with the floure of wheate, but when he giueth vs plenteousnesse of teares to drink. For whether he blesse vs or crosse vs, it is for our good, and his glorie, and therfore he is to be blessed in both. Yea, & whatsoeuer crosses or sorows we suffer, let that remembrance of Christ his blessed death and passion which this day we cele∣brate, be sufficient to cause vs to reioyce in the Lord. For what are all our sufferings or sorrowes vnto those benefits of Christ his death and passion, whereof this day may put vs in mind, & which this day shall be sealed vnto the soules of those which

are worthie communicants in this holy Supper? For when this is sealed vnto our soules in this holy Supper, that Christ died for vs, that by his bloud we receiue remission of our sins, that we are incorporated into his mysticall bodie, and made one with him and he with vs; that he hath obtained eternall redemption for vs, and that in Christ are treasured vp for vs all the benefites of our saluation, euen as surely as we are sure of the bread and wine which we receiue into our bodies at this Supper; what sorrowes for any crosses should so far sinke vs, but that we should recouer our selues by our reioycing which we haue in Christ Iesus? For though hell it selfe should open her mouth vpon vs, though sorrow it selfe should seeke to swallow vs vp quick, yet stil here is matter enough wherein to reioyce. Reioyce therefore in the Lord alway, againe I say, reioyce. Thus much of this exhortation. It followeth.

Let your patient mind, &c. This is also an exhortation vnto the Philippians, wherein the Apostle exhorteth them not only to such a patience as is tried and seene in bearing iniuries and putting vp wrongs, but generally vnto such a moderate, cur∣teous, easie, and gentle behauiour towards their neighbours and brethren, as that they will rather lose of their right, then not liue in peace and vnitie with them. For so the word here vsed signifieth, namely a moderation of that by equitie, which in rigour might be exacted. The word is sometimes translated as if we should reade thus in this place, Let your curteous mind, &c. as in the Acts, where Paul saith vnto Felix, I pray thee that thou wouldest heare vs of thy curtesie a few words. And in the first Epistle of Peter, where he saith, Seruants be subiect to your maisters with all feare, not onely to the good and curteous, but also to the froward. Sometimes it is translated as if we should thus reade, Let your gentle mind, &c. as in the second Epistle to the Corinthians, I beseech you by the meeknesse and gentlenesse of Christ; and in the first Epistle to Timothy, where it is said that a Bishop must not be giuen to filthy lucre, but gentle. And sometimes againe it is translated, as if we should thus reade, Let your soft mind, &c. as in the Epistle to Titus, where he willeth Titus to put his people in mind that they be no fighters, but soft, shewing all meeknesse to all men. But it comes all to one, whether we reade,

Let your patient, or your curteous, or your gentle, or your soft minde be knowne vnto all men. The thing which he ex∣horteth them vnto, is such a mildenesse of their behauiour, and moderation of their affections among their neighbours and brethren, as that, for vnities sake, they will rather lose of their owne, then strictly stand vpon their right in matters of this life. And this their mildenesse and moderation among their neighbours, he would haue so notorious and euident, that it might be knowne, and that to all men; not for matter of ostentation and vaine-glorie amongst men, but that hol∣ding out this light to all men in their liues, they may be won vnto the faith of Christ, and the Name of God may be glori∣fied. And because the Philippians might haply thus obiect and say: Yea indeed, must we put vp iniuries, must we not stand vpon our right, but sometimes yeeld of our right; then shall we make a hand indeede, and quickly be the meanest among men, and be trampled vnder feete, as the clay in the streets. Therefore the Apostle addeth, The Lord is at hand; as if he should haue said: Though they do abuse your patient milde∣nesse, and gentle moderation of your affections, yet do ye hold on this good course, and possesse your soules in patience. For the Lord is at hand, euen neare, to auenge you of your wrongs, and to repay you with glorie. So that here we haue an exhortation, and a reason. The exhortation is to bring them to a gentle moderation of their affections towards their brethren in matters of ordinary life. The reason is, to preuent an obiection. Now thē that we see the meaning of the words, and the speciall points, together with the purpose of the A∣postle therein, let vs further see what we may obserue hence for our owne vse.

The first thing which I note in the exhortation is, that the Apostle exhorteth the Philippians to a gentle moderation of their affections towards their brethren in matters of ordina∣ry life, so that for the keeping of vnity sometimes they yeeld of their right. Whence I obserue a necessarie rule for all Chri∣stians, to be kept for euer in all their dealings with their neighbors, which is, in matters of ordinarie life, to vse such moderation of their affections, as that, for vnities sake, they

do not alwayes strictly stand vpon their right, but sometimes yeeld of their right, and sit them downe with the losse, and patiently put vp the wrong. A notable patterne of the pra∣ctise of this rule we haue in Abraham, who in the strife that was betweene his heard-men and Lots heard-men, and was like to be betweene him and Lot, resigned his owne right to buy peace, saying vnto Lot, I pray thee let there be no strife be∣tweene thee and me, nor betweene mine heard-men and thine heard-men; for we be brethren. Is not the whole land before thee? depart I pray thee from me: if thou wilt take the left hand, then I will go to the right: or if thou go to the right hand, then I wil go to the left. He was Lots elder, and his vncle, and euerie way his better, yet he stood not vpon these points, looking when Lot should come vnto him, and stoupe to him, but in great mildnesse and patience he so moderates his affections, as that he goes vnto him, and moues the peace, and yeelds his owne right to haue it. Another patterne hereof we haue figured in that Parable in the Gospel, in the example of the King, who cal∣ling his seruants to an account, and finding one that owed him ten thousand talents, but had nothing to pay, forgaue him his debt. He stood not vpon it, that so much he owed, and so much he should pay, or else his body should rot in pri∣son for it; but finding him poore, and not able to pay, he re∣mitted his right, and forgaue him the debt. And thus should we do in matters of ordinarie life, and ciuill dealing one with another, we should be kind and curteous one towards ano∣ther, shewing all meekenes and mildenesse one towards ano∣ther; we must not stand vpon termes one with another, but we must yeeld one vnto another; we must sustaine some losse one at anothers hands, we must put vp some wrongs one at anothers hands. I say in matters of ordinarie life, and ciuill dealing one with another. For in matters of faith and religi∣on, in matters belonging vnto God, there we must not yeeld an inch to any aduersarie of the truth, to turne any whit from the rule of the Word, either to the right hand, or to the left. Heere we must be at strife as Moses was with Pharao, when he told him that they would haue all their cattell with them, and that they would not leaue an hoofe behinde them. For

here to yeeld a whit, is to quench that zeale which ought to be in vs towards the glorie of our God. But in matters of common life, there we should yeeld, and rather sustaine losse and wrong, then nourish iarres and quarrels.

But what is our practise? Ye know that in the parable of the seruant that had all his debt forgiuen him, how meeting with his fellow that owed him an hundred pence, he layd hands on him, and tooke him by the throate, saying, Pay me that thou owest; and when he could not, he cast him into prison till he should pay the debt. So we, if we thinke that we haue right on our side, we stand vpon it: and what? who is he? shal we yeeld of our right? so we may be counted fooles indeed. Shall we sit downe with the losse? Nay, we will haue it if he haue it out of his belly. Shall we put vp such a wrong? Nay then let them abuse me at their pleasures. We are as good as they, we are their betters euery way; or though we be mea∣ner then they, yet shall they not thinke to haue vs vnder their girdles? we may not, we cannot, we will not suffer these and these things. This is our practise, quite contrary to the rule before mentioned, and to those good patterns before propo∣sed. We make a ieast of that of our Sauiour, where he sayth, Whosoeuer shall smite thee on thy right cheeke, turne to him the o∣ther also: and we say, whosoeuer giues me a blow, he shal haue two for it, or at least, he shall haue as good as he brings. So farre are we from that minde to sustaine any losse, or to put vp any wrong. And hereupon it is that we are so vnpeace∣able one with another, and so vncharitable one towards ano∣ther. Hereupon it is that there are such hart-burnings, grudg∣ings, iarres, debates, contentions, and diuisions amongst vs. Well, will we mend that which is amisse, and put in practise the rule that hath bene giuen vnto vs? Let vs then obserue these rules.

First, hath our neighbour or brother some faults that are rather naturall, then punishable by the lawes; as for example, is he somewhat proud, somewhat couetous, somewhat ha∣stie, and angry, somewhat superstitious? &c. Let vs learne to skill of his nature, & beare with it: Secondly, such words and deeds as haply might haue not the best construction, let vs

make the best of them. Thirdly, such faults as are secret, or committed by infirmitie, let vs not publish, but hide and co∣uer them. Fourthly, if his fault be greater, and such as iustly may offend vs, let vs go vnto him, and tell him his fault be∣tweene him and vs alone; if he heare vs, we haue won him: if he heare vs not, then let vs call vnto vs one or two, and vt∣ter our whole griefes before them, that by their meanes that which is amisse may be amended.

LECTƲRE LXXX.

PHILIP. 4. Verse 5.

Let your patient minde be knowne to all men. The Lord is at hand.

THese words are, as we heard the last day, ano∣ther exhortation vnto the Philippians, wherein the Apostle exhorteth them, not onely to such a patience as is tried and seene in bearing iniuries and putting vp wrongs, but generally to such mildenesse in their behauiour, and moderation of their affe∣ctions amongst their neighbours and brethren, as that for v∣nities sake they will rather lose of their owne, then strictly stand vpon their right in matters of ordinarie life: for so the word here vsed by the Apostle signifieth, namely a modera∣tion of that by equitie, which in rigour might be exacted. Now this their mildenesse and moderation among their bre¦thren the Apostle would haue so conspicuous and euident, as that it might be knowne, and that to all men; not for matter of ostentation and vaine-glory amongst men, but both that all men, as occasions were offered, might haue triall there∣of in them; and that amongst all men religion might thereby be increased, and the Name of God glorified: Let your &c. That which followeth, The Lord is at hand, is a reason of the exhortation, added by the Apostle, to preuent an obiection: for, the drift of the Apostles exhortation vnto them, aiming

at this, that there should be such moderation in them, as that they should not alwayes stand vpon their right, but some∣times yeeld of their right, and patiently put vp the losse or the wrong; they might haply thus obiect and say, So should we make a hand indeed, and quickly be the meanest among men, and be trampled vnder feet as the clay in the streetes. Therefore the Apostle addeth, The Lord is at hand; as if he should haue said, Though they do abuse your patient milde∣nesse and gentle moderation of your affections, yet do ye hold on a good course, in patience possesse your soules, and let your patient mind be knowne to all men: for the Lord is at hand, euen neare to aide and helpe you, to auenge you of your wrongs, and to repay you with glorie in the Kingdome of glorie.

The first thing which I noted in the exhortation was, that the Apostle exhorteth the Philippians to a gentle moderation of their affections towards their brethren in matters of ordi∣narie life, so that for the keeping of vnitie sometimes they yeeld of their right. Whence I obserued a necessarie rule for all Christians to be kept for euer in all their dealings with their neighbours; which is, in matters of ordinarie life to vse such moderation of their affections, as that for vnities sake, they do not alwayes strictly stand vpon their right, but some∣times yeeld of their right, and sit them downe with the losse, and patiently put vp the wrong. Two notable patterns I she∣wed you of the practise of this rule: the one in Abraham, who being Lots elder, and vncle, and his better euerie way, stood not vpon these points, but went vnto him, and moued the peace betweene them, and yeelded his owne right to haue it: the other in the king in the Gospell, who finding his ser∣uant poore, and not able to pay the debt he owed him, remit∣ted his right, and forgaue him his debt. Whose examples we ought to follow in matters of ordinarie life and ciuill dealing one with another, not standing vpon termes one with ano∣ther, but yeelding one vnto another, shewing all meeknesse and mildenes one towards another, and putting vp some losse and some wrong one at anothers hands. But how quite con∣trary our practise is to this rule, and to these good patterns I

shewed you. For if we thinke that we haue right, then we stand vpon it, and thus we say with our selues: Shall we yeeld of our right? so we may be begged for fooles indeed. Shall we sit downe with the losse? Nay, we will haue it if he haue it out of his belly. Shall we put vp such a wrong? Nay, then let them abuse vs at their pleasures. We are as good as they, or, we are their betters euerie way; or, though we be meaner then they, yet shall they not thinke to haue vs vnder their girdles; we may not, we cannot, we will not suffer these and these things. And hereupon, to go now forward in the point, hereupon, I say, it is that we are so vnpeaceable one with another, and so vncharitable one towards another: hereupon it is that there are such heart-burnings, grudgings, iarres, debates, contentions, and diuisions amongst vs: we cannot be gentle, and curteous, and kinde one vnto another: we cannot yeeld one vnto another, or beare one with ano∣ther: we cannot put vp any losse or wrong one at anothers hands. The superiour he disdaines to yeeld in any thing vn∣to his inferiour, and he thinks it is a disparagement vnto him. The inferiour he is loath to yeeld in any thing vnto his supe∣riour, and he thinkes that if he yeeld an inch, the other will take an elle; if he yeeld in any thing, the other will crow o∣uer him in all things. The equall, he cannot brook it to yeeld vnto his equall, and he thinkes it is a debasing and disgracing of himselfe, to put vp any thing at his hands that is no better then himselfe. Thus in superiour, inferiour, and equall, is wanting that patient, gentle, curteous, and soft mind where∣unto our Apostle exhorteth; and in stead of meekenes, gen∣tlenes, patience, moderation, and mildnesse one towards an∣other, are entertained murmurings, reasonings, heart-bur∣nings, and vnseemely speaking and dealing one against ano∣ther. This is vtterly a fault amongst vs. Will we then mend that which is amisse, and put in practise the rule that hath bin giuen vs, vsing in matters of ordinarie life, such moderation of our affections amongst our neighbours and brethren, as that for vnities sake we will passe by many faults and offen∣ces, and sometimes yeeld of our right, and sit vs downe with the losse, & put vp the wrong? I am sure we should; and if we

will do so, we must obserue these rules that follow.

First, hath our neighbour or brother some faults that are rather naturall then punishable by the lawes, as for example, is he some what proud, somewhat couetous, somewhat hastie and angrie, somewhat vnsociable, somewhat suspicious? &c. we must in such cases deale with him as Dauid did with his el∣dest brother Eliab. When Dauid being sent of his father vn∣to his brethren to the battell, had shewed his mislike, that none would vndertake to fight with Goliah, Eliab was verie angry with Dauid, and said, Why camest thou downe hither? and with whom hast thou left those few sheepe in the wildernes? I know thy pride and malice of thine heart, that thou art come downe to see the battell. Now what was Dauids reply vnto these sharpe speeches of his brother? He knew his brethrens stomacke a∣gainst him, and therefore onely said, What haue I now done? is there not a cause? and so departed. So we should learne to skil of the nature of them with whom we liue, and we should beare much with such faults as these. To quit their pride with disdaine, if they be proud; to be euer telling them of their co∣uetousnes, if they be couetous; to put fewell vnto the fire by ministring occasions of anger, if they be hastie and angrie; to increase their iealousie by any preposterous dealing, if they be some what suspicious, is no way for vs to cure their faults, or to liue with them in that Christian sort we should. This is that which behooueth vs, if we will haue our patient mindes knowne, we must beare with these and such like faults in our neighbours and brethren, and spare oftentimes to speake or do that which their humour cannot brooke.

The second rule which we must obserue is this; such words and deeds as haply sometimes might haue not the best con∣struction or meaning, we must make the best of them: for if when things are said or done which might be well meant, and well taken, they be worse taken then they are meant, and rather the worst then the best be made of them; shall we say of those men, that they are patiently and gently minded? nay surely, this is rather an argument of an exasperate minde, which had rather blow the bellowes, then quench the fire, ra∣ther make a breach where there were none, then make vp a

breach where there were one. And therefore the Apostle put∣teth such as take all things in the euill part, in the ranke of them whom God had deliuered vp vnto a reprobate mind. If then we will haue our patient mind knowne, and be commended for that moderation which our Apostle here requireth, we must not interprete such things as are said or done, vnto the worst, but when they may haue a good meaning, we must make the best of them: for so indeed do we shew our selues to haue a good moderation in our selues, if when things in themselues are eyther doubtfull, or not altogether the best, yet we make the best of them, and rather so construe them as they ought to be meant, then as they might be taken.

A third rule which we must obserue is this: Such faults as are secret, or committed by infirmitie, we must not diuulgate and publish, but rather hide and couer them. It is the saying of our blessed Sauiour, Whatsoeuer ye would that men should do to you, euen so do ye to them: and it implieth this withall, that whatsoeuer we would not that men should do to vs, we should not do to them. Now then, who is it of vs, that if we fall through infirmitie, if we runne into any secret sin, would haue it published in Gath, or noysed in the streetes of Ashke∣lon? In many things we sinne all: and he is the best that offends the least. But who can brooke him, that whatsoeuer fault he heares in the house, by and by tells it on the house tops? or how shall he approue his moderation, and his patient minde vnto men, that whatsoeuer fault he knowes of his neighbor or brother, disperseth it abroad and makes it his common talke where he cometh? Nay, herein is our moderation and mildenes seene and approued, if when we know any slip or fall of our neighbour, which haply many know not, we pa∣tiently passe by it, and so beare it, that as much as in vs lies, we burie it out of the sight and speech of men. For as Peter saith of loue, that it couereth the multitude of sinnes; so it is true in this moderation and patience whereof we speake, that it beares with and pardoneth many faults and offences of one man towards another, & likewise concealeth such faults and offences as secretly or through infirmitie are committed against God. If then we will approue our selues to haue that

patient mind which our Apostle here requireth, we must not publish whatsoeuer fault of our neighbor we he are or know; but such faults as either are not commonly knowne abroade, or whereinto he hath fallen through infirmitie, we must hide and couer them, and so beare with them, as to burie them out of the sight and speech of men.

A fourth rule which we must obserue, is this: when the faults of our neighbour are such as that they may iustly offend vs, behouefull it is that we go vnto him, and tel him his fault betweene him and vs alone; and if thus he hearken not vnto vs, then to call vnto vs one or two moe, that his fault being here opened againe, that which is amisse may be amended, and he in the best sort that may be, may be reclaimed. Which rule is also the rule of our blessed Sauiour touching priuate iniuries and wrongs, where he saith, If thy brother trespasse a∣gainst thee, he speaketh of priuate trespasses and wrongs: for such as are publike, and to the offence of the Church, the A∣postle would haue them rebuked openly; but if thy brother trespasse against thee priuately, giuing thee cause of offence, go and tell him his fault betweene thee and him alone: if he heare thee, thou hast wonne thy brother, and as Iames spea∣keth, hast saued a soule from death; and he repenting, thou art to forgiue him, as Christ in another place warneth: and if he will not vouchsafe to heare thee, to be sorie for his fault at thy priuate admonition, but rather increase his stomack and stub∣burnnesse against thee, then take yet with thee one or two, that by the mouth of two or three witnesses, euery word may be confirmed. Otherwise if neglecting this rule of our Saui∣our, we shall vpon such occasions traduce him, or breake out into intemperate heates against him, how shall our patient mind be knowne vnto men? For this is our patience and mo∣deration, that when we haue so iust cause of offence, we deale as mildly and quietly with our neighbour as may be; first, pri∣uately conferring of things b••tweene our selues, and then ta∣king vnto vs one or two of our neighbours and friends which may heare, and helpe to order things that are out of order. And if we will approue our selues to haue that patient mind which here our Apostle requireth, we must thus peaceably

deale in matters wherein we haue iust cause of offence, and in no sort traduce our neighbours or brethren, or breake out into impatient heates against them.

A fift rule which we must obserue, and the last which now I will note, is this; generally in matters of this life we must re∣mit of that which in rigor might be done. For if we shall thus stand vpon it, that this we may do by right, and this the law will beare vs out vnto, what proofe hereby shall we make of our moderation and patient mind? The law saith, Who so shed∣deth mans bloud, by man shall his bloud be shed. Now who will commend the moderation of that Iudge, that so oft as bloud is shed, pronounceth sentence of death, because in rigour of the words it may seem he may do that, which indeed in y^e equi∣tie of the law he may not? And so it fareth with vs, if in mat∣ters of this or that qualitie betwixt vs and our neighbours, we shall alwaies do that which in extremitie of right it see∣meth that we may, and not moderate right by equitie, who shall commend our moderation? If we haue the losse, we must sometimes sustaine it; if we haue the wrong, we must some∣times put it vp, and for peace and vnities sake we must remit and yeeld of our right, if we wil haue our moderation and pa∣tient mind to be knowne. Moe rules might be added vnto these, but let these for this time suffice.

And now I beseech you to thinke on these things, and in your liues one with another to practise them, that so your moderate, and curteous, and soft, and gentle, and patient mind may be knowne. Beare one with another in such faults as are naturally in any of you, and spare sometimes to speake or do that which anothers humor cannot brooke: make not alwaies the worst of such words or deeds, as haply might haue not the best construction and meaning, but rather when in themselues they are either doubtfull, or not altogether the best, make the best of them, and so construe them, as they may be wel meant rather then as they might be il taken. Be not hastie to publish whatsoeuer fault of your neighbour you heare or know, but such faults as either are not cōmōly known abroad, or where∣into he hath fallen through infirmitie, hide & couer them, & as much as in you is, burie them out of the sight and speech of

men. Traduce not one another, nor breake out into intēperate heates one against another, but in matters wherein ye may haue iust occasiō of offence one against another, first priuately expostulate your matters one with another; and if amends do not follow, debate your matters one with another, in the hea∣ring of one or two of your neighbours and friends, which may heare and helpe to order your matters. Be not auerse from sit∣ting downe sometimes with the losse, and from putting vp sometimes the wrong, but for the maintenance of peace and concord one with another, remit and yeeld one vnto another, that which in right sometimes ye might haue one of another, that so your patient mind may be knowne vnto all.

And why should I need in many words at this time to ex∣hort you vnto this moderation one towards another? May not this day, may not that holy table sufficiently exhort you here unto? For vnlesse ye be patiently minded one towards a∣nother, can ye either worthily celebrate those holy mysteries of Christ his blessed death and passion, or thankfully celebrate this day in remembrance of his resurrection? To celebrate these holy mysteries worthily, is not to come hither as to an ordinary table, and here to eate and drink; but to come hither prepared with all holy reuerence, hauing examined our selues before as touching our faith in Christ Iesus, whether by faith in Christ Iesus we feele a full assurance in our soules of the forgiuenesse of our sinnes, and of all other benefites of Christ his death and passion, which in this Supper we desire for our further assurance to be sealed vnto vs; and touching our re∣pentance, whether we be truly grieued in our soules for our sinnes against our God, and fully purpose hereafter to con∣forme our selues vnto the will of God set downe in his word: as touching, I say, our faith and repentance, so touching our loue, whether we loue one another, so that as members of the same bodie, we beare one with another, and helpe one ano∣ther. For as faith and repentance towards God, so this loue also towards our neighbour is so necessarily requisite, that o∣therwise we do not worthily celebrate these holy mysteries. And therefore if we will be worthie partakers of this ho∣ly Supper, as here we that are many, do all eate one bread,

and drinke of one cup, are all confirmed in one faith, and nou∣rished to grow vp into one bodie, whereof Christ is the head; so must we loue one another, and as members of the same bo∣die, beare one with another, and helpe one another. So that at this time the verie celebration of these holy mysteries, may sufficiently put vs in mind of that moderation & patient mind which ought to be in one of vs towards another. Neither that onely, but this day also, wherein we celebrate the remem∣brance of Christ his blessed resurrection, may sufficiently put vs in mind hereof. For hath Christ loosed the bands of death, and by his resurrection from the dead, triumphed ouer death, and mightily declared himselfe to be the Sonne of God? Yes he hath, and this day we celebrate the most ioyfull remem∣brance thereof. And how should not thi•• put vs in mind of rising from the death of sinne vn•••• the 〈◊〉〈◊〉 of God? Or how shall we thinke that we are risen 〈…〉〈…〉 ••fe of God, if there be not this moderation and p•• 〈…〉〈…〉 in vs one towards another? Since then by the res••••rection of Christ as this day we are put in mind of our r••••••••••ection from the death of sin vnto the life of God, thereby also we are put in mind of that moderation and patient mind which ought to be in one to∣wards another: let therefore the celebration of those holy mysteries of Christ his death and passion, let the memoriall of his blessed resurrection as on this day, be sufficient to stirre you vp vnto this moderation which our Apostle here requi∣reth, and whereof hitherto we haue spoken. And whosoeuer findeth himselfe to haue failed herein heretofore, let him giue all diligence hereafter that his patient mind may be knowne vnto all men.

The second thing which I note in this exhortation, is this, that the Apostle would haue this their moderation and mild∣nesse so conspicuous and euident, as that it might be knowne, and that to all men: no doubt to this end, that all men, as oc∣casions were offered, might haue triall of their moderation and mildnesse, and that thereby religion among all men might be increased, and the name of God, in whom they be∣leeued, glorified. Whence I obserue the extent of the mode∣ration and mildnesse that ought to be in vs, how farre the pra∣ctise

thereof is to reach, that they may haue triall and experi∣ence thereof; namely, not to them alone that vse vs kindly and gently, or to them alone which are within, but to them also which are without, euen vnto all men is our patient mind to be made knowne. For as our Sauiour saith in somewhat a∣nother matter, If ye loue them which loue you, what reward shall ye haue? and if ye be friendly to your brethren onely, what singular thing do ye? So may it well be said in this matter, if our patient mind be onely knowne vnto them that vse vs with all mildnes and gentlenesse, what singular thing do we? and if we mode∣rate our affections, and yeeld onely vnto them that yeeld vn∣to vs, what praise shall we haue? Our moderation then and patient mind is not to be restrained in the vse thereof vnto these and these men, but it is to be shewne vnto all men with whom we liue, be they better or worse. So the Apostle spea∣king of charitable beneficence, Let vs do good (saith he) while we haue time vnto all men. And againe, Haue peace with all men. And generally the precept is, that we haue our conuersation honest amongst all men. As lights therefore (for so we are called) we must communicate the light that is in vs vnto all men, holding forth our lights of gentlenesse, goodnes, meek∣nes, temperancie, moderation, patience, &c. vnto all men: imi∣tating therein our Father which is in heauen, who maketh his Sunne to arise on the euill and on the good, and sendeth raine on the iust and vniust. And now why are we to vse this moderation towards all men, that our patient mind may be knowne vnto all men? The reason is, that all men seeing our moderation and mildnesse towards all men, may thinke the better of the Re∣ligion which we professe, and the rather glorifie the Lord of glorie, in whom we beleeue. For if they shall see vnto wardli∣nes and vnkindnesse in one of vs towards another, quickly do they speake euill of the name of God, and of the doctrine which we teach. And therefore the Apostle alwayes exhorts all sorts vnto all holy duties: and why? that the name of God and his doctrine be not euill spoken of: that the word of God be not euill spoken of: that the worthy Name, after which they be named, be not blasphemed. But if they shall see moderation and mildnesse, meeknesse, gentlenesse and patience in one of vs towards an

other, we cannot better draw men vnto the glory of our God, and to a good opinion of our religion, and of the truth which we professe. And in this respect it is that our blessed Sauiour thus exhorteth all men, saying, Let your light so shine before men, that they may see your good workes, and glorifie your Father which is in heauen. And in the same respect also it is, that the Apostle Peter exhorteth, saying, Haue your conuersation honest 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. For an ornament then of the truth which we pro∣fesse, and for the glorie of our God in whom we beleeue, our patient mind is to be made knowne vnto all men, not to our brethren onely, or such as vse vs kindly, but euen to all men.

Here then first were to be reproued those braules and qua∣rels which fall out amongst neighbours and brethren about matters of two pence, matters of nothing. Our Apostle would haue our moderation and patient mind knowne vnto all men. How is it then that neighbours and brethren will not one yeeld vnto another, wil not one beare with another? One wil haue his right, and not yeeld a iote; another will auenge his wrong, or else he will die for it; a third will beare coles at no mans hands, but such as he brewes such shall he drinke, and this amongst neighbours and brethren. And how shall it be thought, that we will vse moderation towards all men, while such is our behauiour towards our neighbours and brethren? Whilest it is thus among our selues, we shew plainly how litle heed we haue taken vnto this exhortation of the holy Ghost, & consequently how litle care we take, that y^e name of God, and the truth which we professe, be not euill spoken of.

Secondly, here were to be reproued such carnall excepti∣ons as are commonly taken against this exhortation. The ho∣ly Ghost saith, Let your patient mind be knowne vnto all men. Vnto all men, say we: this is an hard saying. Vnto such as vse vs kindly and curteously, great reason that our patient mind should be knowne: but vnto them that be euer readie to thwart and crosse vs, to wrong and grieue vs, to taunt and mocke vs, to reuile and speake euill of vs, what reason that our patient mind should be knowne? Thus will we rather

teach the holy Ghost what to speake, then we will be taught by the holy Ghost what to do. But such exceptions we must take heed of, if we will suffer our selues to be taught by the ho holy Ghost, and as our Apostle willeth, we must let our patient mind be knowne vnto all men without such exception of any.

Thirdly, hence we learne what we are to respect in the pra∣ctise of euery Christian vertue, namely the glorie of God, and the propagation of his truth. For as our Sauior saith of almes, prayer, fasting, and the like, that if they be done for the praise of men, then they haue their praise, but not with God; so may it be said of the practise of euery Christian vertue, that if therein we respect the praise of men, we haue our praise, but not with God. The thing that we must aime at in the practise of gentlenesse, goodnesse, meeknesse, temperancie, modera∣tion, patience, and other workes of the Spirit in vs, is the glo∣rie of God, that men seeing these fruites of the Spirit in vs, they may be brought vnto the same obedience and seruice of one God with vs. And thus it shall come to passe, that they who haply haue said in their hearts, there is no God, that they who cannot yet grow to the liking of the same truth with vs, shall say of vs, Surely God is in you indeed, surely this is the way of truth wherein ye do walke.

Let vs therefore hearken vnto the exhortation of our A∣postle, and as he exhorteth let our patient mind be knowne vnto all men. Let vs not bangle and wrangle one with ano∣ther for euery light matter, but let vs beare one with another, and yeeld one vnto another. Let vs not after the fancie of our owne reason abridge that which the holy Ghost enlargeth, but let our moderation be knowne to all, without exception of any. And let vs in the practise both of this and of euery Christian vertue, aime at the glorie of God, and the furthe∣rance of his holy truth which we professe. And as this day we professe by our meeting at this holy Table, sound loue and charitie with all men, so at all times let our moderation and patient mind be knowne vnto all men.

LECTVRE LXXXI.

PHILIP. 4. Verse 5.

The Lord is at hand.

THese words haue bene already noted to con∣sist of an exhortation, and a reason of the ex∣hortation. The exhortation this, Let your pa∣tient mind, &c. The reason this, The Lord is at hand. In the exhortation were noted, first the thing whereunto the Apostle exhorteth the Philippians: secondly the large scope wherein the thing is to runne. The thing whereunto the Apostle exhorteth the Phi∣lippians, is mildnesse in their behauiour, and moderation of their affections towards their neighbours and brethren, so that for vnities sake they would rather lose their owne, then strictly stand vpon their right in matters of ordinarie life. The large field wherein he would haue this their mildnesse and moderation to runne, reacheth vnto all men, Let your patient mind be knowne to all, &c.

The Lord is at hand. This reason, as I told you, is added to preuent an obiection. For the Apostle hauing exhorted the Philippians to such a mildnesse and moderation, as that they should not alwayes strictly stand vpon their right, but some∣times yeeld of their right, and patiently put vp the losse and the wrong; the Philippians might haply thus obiect and say, that so indeed their case should be most miserable, and they should be trampled vnder feete as clay in the streetes. There∣fore the Apostle addeth, The Lord is at hand: as if he should haue said; Though they abuse your patient mildnesse and gen∣tle moderation of your affections, yet do ye hold on a good course, in patience possesse your soules, and let your patient mind be knowne vnto all men: for the Lord is at hand: other∣wise indeed your case were hard, if the Lord were farre from you, and lookt not at you, nor regarded you to helpe you in e¦uery time of need, and to relieue you in euery your wrongs:

But the Lord is at hand. Now we must vnderstand that the Lord is said to be at hand, after diuers sorts in the holy Scrip∣tures. For sometimes he is said to be neare, or at hand, in re∣spect of himselfe, of the presence of his deitie and glorious maiestie: as where the Apostle saith, that he is not farre from e∣uery one of vs; for in him we liue, and moue, and haue our being. Thus himselfe saith, that he filleth heauen and earth: and there∣fore is thus neare vnto whatsoeuer is in heauen or earth. Thus the Prophet saith, that he cannot conuey himselfe out of his presence: For if he climbe vp into heauen, there he is; if he goe downe into hell, there he is: if he take the wings of the morning, and dwel in the vttermost parts of the Sea, there also doth his hand leade him; if he say, the darkenesse shall couer him, euen the night shalbe light about him. And thus he is neare euen vnto all the world, vnto his enemies, sitting in the middest of them, seeing their deuices, and laughing them to scorne; vnto all that haue life, or being, communicating that vnto them, which alone is properly in himselfe, who is life, and whose name is I am. A∣gaine, the Lord is said to be neare, or at hand, in respect of his grace, and prouidence, and powerfull working of his holy Spirit: as where the Prophet saith, The Lord is neare vnto all that call vpon him, yea to all that call vpon him in truth: he is neare vnto them to heare them, and to helpe them. And thus is he peculiarly said to be neare vnto his children: not that he offereth not this speciall grace of comming neare vnto them, vnto the wicked: for thus he saith vnto them by his Prophet, Seeke ye the Lord whiles he may be found, call ye vpon him whiles he is neare: that is, whiles he offereth himselfe, and his grace vnto you, if ye will receiue it. Nay more then so, sometimes he is so neare vnto the wicked, that he lightens them with his holy Spirit, giues them a tast of the heauenly gift, of the good word of God, and of the powers of the world to come. But yet because the wicked, some of them, refuse this grace when it is offered, and some of them fall away from it when they haue had a taste of it, therefore is he peculiarly said to be neare vnto his children by his grace, and might, and prouidence, and powerfull working of his holy Spirit. Againe, the Lord is said sometimes to be neare at hand, in respect of his last co∣ming

vnto iudgement, when he shall come in bodily presence in the cloudes of heauen, to iudge both the quicke and the dead: as where Iames saith, Be patient and settle your hearts, for the coming of the Lord draweth neare: and likewise where the Apostle saith, He that shall come will come, and will not tarry. In the first sense, the Lord is at hand aswell to the wicked as the godly, to giue as well to the one as to the other, life and being, & other good graces of his Spirit. In the second sense, the Lord is at hand by his prouidence peculiarly to the god∣ly, to saue and defend them, and to giue the Spirit of sancti∣fication vnto them. In the third sense also, the Lord is at hand, both to the wicked, and to the godly, to render vengeance in flaming fire vnto the wicked, and to crowne the godly with a crowne of glorie and immortalitie in the heauens. In the first sense I take it, it is not here said, that the Lord is a•• hand, because that could be no such speciall reason to moue the Philippians vnto mildn••sse and patience towards all men, hauing no more comfort in it for the godly, then for the wic∣ked. But whether it be meant in the second or third sense, that the Lord is at hand, the reason holdeth strongly, that they should in patience and mildnes possesse their soules, though haply their patience and mildnesse be much abused. For be it that the reason why their patient mind should be knowne vnto all men, though their patience be much abused, be ey∣ther this, because the Lord is at hand to heare and help them when they are oppressed, to saue and defend them when they are wronged; or this, because the Lord is at hand to giue vn∣to them a crowne that haue borne the crosse, and to auenge them vtterly of their enemies; eyther of the reasons might be sufficient motiues to perswade them to let their patien•• minde be knowne vnto all men. And whether of them to choose the rather as more agreeable to the Apostles minde, I cannot peremptorily affirme. Either of them may very we•• stand with the meaning of the Apostle in this place. And therefore, we will see what profitable notes we may gather from either of them, whereof we may make some vse for our selues.

First then, admitting this to be the meaning of the Apostle

in this place, the Lord is at hand by his watchfull prouidence ouer you, to heare and helpe you, to saue and defend you; I note that the Apostles reason to moue the Philippians vnto a patient mildenesse, and gentle moderation towards all men, yea though their patience and mildenes were much abused, is, because the Lord is at hand, by his watchful prouidence ouer them, to heare and help them, to saue and defend them, when they are abused, oppressed, or afflicted. Whence I ob¦serue a speciall motiue, which may and ought to perswade vs to possesse our soules in patience whensoeuer we are abused, oppressed, or afflicted, namely the certaine perswasion here∣of, that the Lord his prouidence alwayes watcheth ouer vs, to behold our sufferings and our wrongs, to heare vs when we call vpon him in truth, to rid and saue vs from the wrong∣full dealings of men, and to deliuer vs in euerie needfull time of trouble. If we be the Lord his inheritance, we must looke for it, to haue many trialls of our patience and moderation by many sufferings and wrongs. Iacob shall haue his vnckle Laban to deceiue him, to change his wages ten times, to per∣secute him, and if the Lord forbid him not, to kill him. Ioseph shall haue his owne brethren to hate him, to conspire against him to slay him, and if the Lord keepe them from killing him, to sell him into a strange Land to be a bond-seruant. The children of Israel shall haue a Pharao to wearie them of their liues, by sore labour in clay and bricke, and in all worke in the field, with all manner of cruell bondage; to command to kill all their male children, and by all cruell oppression to labour to make hauocke of them. Daniels companions shall haue some Chaldeans to deuise mischiefe against them, to ac∣cuse them to the King, and to get them throwne into the hot fierie furnace. Daniel himselfe shall drinke of the like cuppe. And generally, the Disciples of Christ, which we are if we continue in his word, shall in the world haue affliction to try their faith and their patience. The gold shall go through the fire ere it be purified, and the wheate ere it be made fine manchet for the Lord his owne mouth, shall be beaten with the fla••le, grownd in the mill, sifted, and haue all the bran bowlted out of it. This is the gate of the Lord, and the righ¦teous

shal enter into it; and this is the lot of Gods inheritance to passe through the wildernesse, and through the red Sea to the promised land of Canaan. And in all this, what is the child of God to do? Euen as our Sauior willes him, by his patience he is to possesse his soule: and as our Apostle here exhorteth, to make his patient minde to be knowne vnto all men.

O but in such causes of impatiencie, how should a man be patient? when open foes maligne him, fained friends abuse him, and troubles hedge him in on euery side; when no man beares with him, no man yeelds to him; but, the more he yeelds and beares with others, the more he is abused and wronged by others; what should perswade him to modera∣tion and mildenes, to gentlenes and patience? Do we aske what? Do we know that the Lord his prouidence watcheth ouer vs alway? Do we know that he will not leaue vs not forsake vs, nor deliuer vs into the will of our enemies? Do we know that all the haires four head are numbred, and that not one of them shall fall to the ground without our heauen∣ly Fathers will? Here then is, or should be, enough to per∣swade vs to be patient and moderate whensoeuer we are a∣bused, afflicted, or oppressed: the Lord is at hand. The Lord, the Lord, strong, mercifull, and gracious, slow to anger, abun∣dant in goodnes and truth, reseruing mercie for thousands, and not making the wicked innocent, the most mightie God, vnto whom al power is giuen in heauen and in earth, who sit∣teth in heauen, and beholdeth the earth, and seeth whatsoe∣uer is done among the sonnes of men; our Lord by right of creation, in that he made vs of nothing when we were not; our Lord in the right of redemption, in that when we were bondslaues vnder hell, death, and damnation, he payed the ransome of our redemption, and freed vs from the bondage of sinne and Satan; and our Lord in the right of soueraignty, to rule and gouerne vs by his Spirits to saue and defend vs vnder his wings; he is at hand, neare about our paths and a∣bout our beds, pitcheth his tents round about vs, and giueth his Angels charge ouer vs: he is at hand, neare to behold our sufferings and our wrongs, as himselfe saith, I haue seene, I haue seene the affliction of my people which is in Egypt, where••nto

the Egyptians oppresse them: Neare to heare vs when we call vp∣on him, as himselfe saith, Call vpon me in the day of trouble, and I will heare thee, and thou shalt glorifie me: Neare to deliuer vs from the wrongfull dealings of men: and therefore the Pro∣phet prayeth vnto him, O deliuer me from the wrongfull dealings of men, and giue me not ouer vnto mine oppressours: Neare to saue vs vnder his feathers in euery needefull time of trouble; for so the Psalmist saith, The Lord will be a defence for the oppressed, euen a refuge in due time of trouble. Hereof Iacob had experience when Laban persecuted him, in that the Lord curbed Laban, when he said vnto him, Take heede that thou speake not to Iacob ought saue good. Hereof Ioseph had experience in his danger by his brethren, in that the Lord first by Reuben saued him that he was not slaine; and after that he was sold, made him Ruler of Pharaohs house, and of all his substance. Hereof the children of Israel had experience when Pharao oppressed thē, in that the Lord, when their crie for their bondage came vp vnto him, deliuered them out of the house of bondage by the hands of Moses and Aaron. Hereof Daniel and his compani∣ons had experience when they were traduced vnto the king, in that the Lord shut the mouthes of the lions that they hurt not the one, and abated the heate of the fire that it had no po∣wer ouer the bodies of the other. Hereof the Disciples of Christ had experience when they were cast into prison, in that the Lord sent his Angell vnto them, and deliuered them out of prison. And hereof the children of God haue continuall experience, in that the Lord helpes them to right when they suffer wrong, feedeth them when they are hungrie, looseth them when they are in prison, giueth them sight when they are blinde, raiseth them when they are fallen, keepeth them if they be strangers, relieueth them if they be fatherlesse or widdowes, and maketh all their beds in their si••kenesse. And hereupon Dauid resolued and said, I will not be afraid though ten thousands of people beset me round about: nay, though an hoste of men were laid against me, yet shall not mine heart be afraid: nay, though I walke through the valley of the shadow of death I wil feare no euill. And why? for thou art with me, saith the Prophet: thou O Lord art with me, and therefore, whosoeuer be against

me, in what danger soeuer I be, I will feare no euill. This then, to know that the Lord is with vs, and that he is alwaies neare at hand to heare vs and to helpe vs, should quiet vs, as of all feare, so of all perturbations of the minde, so that we should patiently brooke whatsoeuer might otherwise stirre vs vnto impatiencie.

How is it then that vpon euery occasion we are so vnpati∣ent, and haue so little hold of our selues? If any man thwart or crosse vs, if any man harme or wrong vs, if any man taunt or mocke vs, if any man reuile or speake euill of vs, if anie man offer vs any hard measure in word or in deed, how do we bite vpon the bridle, and stomacke the matter? One abuse must be quit with another, one wrong with another, one mischiefe with another, or else we think we haue neuer plai∣ed the men. But if we be falsly accused before the Iudge, of theft, murder, sedition, treason or the like; if we be wrong∣fully scourged, imprisoned, racked, or tormented; if we be cruelly or deceitfully turned out of house and home, lands and liuing, and all that we haue: O how then are our soules disquieted within vs, and how do our hearts burnt within vs till we be auenged of such as haue thus dealt with vs? Here must reuenge be sought by bloud, death, and if there be any further reuenge then this.

And tell me I pray, what is the cause of such impati∣encie in these and the like cases, yea oftentimes when the Lord his hand is vpon vs in pouertie, sickenes, and the like? Is it not euen hence, because either we know not, or remem∣ber not that the Lord is at hand? Yes verily, it is the igno∣rance, or forgetfulnesse of the Lord, and of his prouident watchfulnesse ouer vs, that makes vs fret and fume, and like the dogge runne vpon the bone that is cast at vs. We know not, or we remember not that vengeance is the Lords, and that he hath promised that he will repay and reward the wic∣ked after their deseruing: and therefore forsooth, when we thinke there is cause, we will be disquieted, we will kill and slay, and we will be auenged. For if we knew or remembred that vengeance is the Lords, and that he wil repay, we would patiently passe by the contumelies and wrongs of men, and

leaue them to the Lord that iudgeth righteous iudgement. We know not, or we remember not, that the Lord is neare vnto all that call vpon him in truth to heare and help vs in all dangers, if we patiently waite vpon him, that we may be safe vnder his feathers; and therefore forsooth when troubles as∣sault vs, or the sorrows of death compasse vs about, we thinke we do well to be as vnpatient as Ionas was angrie for his gourd. For if we knew, or remembred, that he is at hand at euerie needfull time of trouble to helpe vs, our soules would patiently wait vpon the Lord vntill he should helpe vs. Ey∣ther we thinke not of the Lord and of his watchfull proui∣dence ouer vs to saue and defend vs, and to auenge our suffe∣rings and wrongs; or carnally we say, if the Lord be at hand, I wish I might know it, I wish I might heare him, I wish I might see him, as if otherwise we could not discerne of his being neare vnto vs; or if we be better taught, yet we thinke him not neare if he do not alwayes heare and helpe when we wish and call. And therefore euery small thing and least trifle almost moues vs, and disquiets vs, and puts vs out of all pa∣tience.

Whatsoeuer therefore contumelies or disgraces are offred vnto vs, whatsoeuer losses or wrongs we sustaine, whatsoeuer troubles or tentations do assault vs, whatsoeuer malice or wickednes be practised against vs, let vs know that the Lord his prouidence watcheth ouer vs to saue & defend vs, to take our matter into his owne hand, and to be auenged of our e∣nemies. And therefore let vs not he discouraged, or disquie¦ted, let vs not fret or fume, or busie our heads with thinking of reuenge, but let vs in our patience possesse our soules, and let our patient mind be knowne to all men. If we cannot by our moderation and mildnes, by our gentlenes and patience winne them vnto vs that in word or deed wrong vs, but that they like vnto wicked Iulians the more abuse vs and wrong vs, yet the Lord is at hand to behold our sufferings & wrongs, and to take our matter into his owne hand. To bridle then our impatience let vs thinke with our selues; Are we euill entreated through tyrants? doth our owne familiar friend lie ••n waite against vs? do some imagine mischiefe for vs, others

whet their tongues against vs, and shoote out their arrowes, euen bitter words, and do others practise what they can a∣gainst vs? Well, the Lord is at hand, he seeth and knoweth all things, he deliuereth vs, and auengeth vs of all that rise vp against vs, when, and as it seemes good vnto him. He that keepeth vs slumbereth not, nor sleepeth; and therefore in our patience will we possesse our soules, reposing our selues vnder the couert of his wings. Thus if we shall lift vp our eies vnto the Lord, and perswade our selues of his being alwaies neare at hand vnto vs by his watchfull prouidence ouer vs, we shall not only not be troubled with these sharp fits of this hote ague of impatience vpon euery accident or crosse, but as men truly humbled in our selues, mortified vnto the world, and looking onely vnto the Lord, we shall in all mildnesse and moderation make our patient minde knowne vnto all men. And let this be spoken of this obseruation from this meaning of these words.

Secondly, admitting this to be the meaning of the Apostle in this place, that the Lord is at hand by his second comming in the flesh vnto iudgement to requite our hard measures in∣to their bosome that haue ill meated vnto vs, and to wipe all teares from our eyes, and giue vs rest with himselfe, I note that the Apostles reason to moue the Philippians vnto a pati∣ent mildnesse and gentle moderation towards all men, is be∣cause the Lord is at hand to breake the clouds, and to come vnto iudgement, to wipe all teares from their eyes, and to recompence tribulation to all that haue troubled them. And hence I obserue another speciall motiue which may & ought to perswade vs to possesse our soules in patience whensoeuer we are abused, oppessed, or afflicted, namely, the approching of Christ his second coming into iudgement, when he shall recompence tribulation to them that trouble vs, and to vs which are troubled rest with him. This motiue also vnto pa∣tience the Apostle Iames vseth, where he saith, Be ye patient vnto the coming of the Lord: Be ye patient and settle your hearts: for the coming of the Lord draweth neare. And certainly if we could and would remember this, that the coming of the Lord draweth neare, we would be lesse prouoked vpon euery oc∣casion

vnto intemperate heates, and whatsoeuer might haply seeme enough to disquiet vs, we would passe it ouer with greater patience. For thus we should say with our selues: Hath God giuen all iudgement vnto his Son, and is he readie to come vnto iudgement? Is the time at hand when he shall de∣scend from heauen with a shoute, and with the voice of the Archangell, and with the trumpet of God? when he shal shew himselfe in flaming fire, rendring vengeance vnto them that know not God, nor obey the Gospel of our Lord Iesus Christ? when he shall come to be glorified in his Saints, and to be maruellous in all them that beleeue? Shall I then when I am abused or wronged, be grieued and disquieted, or seek to be auenged? Nay, the time is at hand when all wrongs shall be redressed by him that iudgeth righteously: in the meane time I will beare with patience what man doth or saith against me. Thus by remembrance of the approching of Christ his second coming vnto iudgment, should our patient mind be knowne vnto all men.

O but, will foolish man say, this hath bene said these fif∣teene hundred yeares, that the Lord is at hand, and that his co∣ming draweth neare, and yet all things continue alike; how should this then still be a motiue vnto patience? When this second coming shall be, I cannot say. It is a thing which the Father hath kept in his owne power, and so peculiarly reserued vnto himselfe, as that of that day and houre knoweth no man, no not the Angels in heauen but God onely, nay not Christ Iesus himselfe as he is man knoweth it. And therefore they who la∣bour in that point to designe that time, are therein more cu∣rious then wise. But hath it bene said these fifteene hundred yeares, that the Lord is at hand, and that his coming draweth neare? And did the holy Ghost who cannot lie, say then that it was neare, and is it now very neare, euen at our doores? The Lord is patient toward vs, and would haue no man to perish, but would all men to come to repentance, and therefore hath hitherto deferred his coming. But yet a very litle while, and he that shall come, will come, and will not tarrie. If fifteene hundred yeares be past, the rest of the time appointed must needs be shorter, and so the day and houre approach nearer. And what one signe

foretold to go before his second coming, is not already past, except it be that one of the calling of the Iewes? Let the ex∣hortation then of our Apostle preuaile with vs, that our pa∣tient mind be knowne to all men. Let vs be meeke and gentle, kind and curteous one to another, yeelding one vnto ano∣ther, and bearing one with another: for the Lord is at hand, his comming, draweth neare, when he shall giue vs rest with him, and auenge all our wrongs.

LECTVRE LXXXII.

PHILIP. 4. Verse 6.

Be nothing carefull, but in all things let your requests be shewed vnto God in prayer and supplication, with giuing of thankes.

WE haue heard diuers exhortations of the A∣postle vnto the Philippians. His last exhorta∣tion vnto them in the former verse, was, that their moderate, and gentle, and patient mind might be knowne vnto all men. The reason, because the Lord is at hand, not onely accor∣ding to the presence of his Deitie & glorious maiestie, which filleth heauen and earth, but at hand by his continuall watch∣full prouidence ouer them to heare and helpe them, to saue and defend them, and at hand by his second comming in the flesh vnto iudgement, to wipe all teares from their eyes, and to recompence tribulation to all that trouble them.

Be nothing carefull. In these words we haue another exhor∣tation vnto the Philippians; wherein the Apostle disswadeth one thing, perswadeth another thing, and noteth the conse∣quence or effect which will follow vpon both. The thing which he disswadeth, is, too great carefulnesse for the things of this life, and for the euent of such things as commonly we take in hand and haue to deale withall, in these words, Be no∣thing carefull. Where the word vsed by the Apostle, signifieth

oftentimes a diffident carefulnes, such as distracteth the mind sundrie wayes, and almost eateth vp a man; such as is the co∣uetous mans carefulnes, whose mind runneth so still vpon his matters, as that not daring either to depend vpon God, or the faithfulnesse of any man for the euent of them, his turmoiled thoughts are alwayes busied about them. Which carefulnes being an euill carefulnes, the Apostle disswadeth it, saying, be nothing carefull, that is, let it be farre from you to be trou∣bled with such worldly and distrustfull carefulnesse for any thing in this life, or for the euent of any thing that you haue to deale withall. The thing which he perswadeth, is, in all things to flie vnto God by prayer, as depending wholly vpon him, and committing all their wayes vnto him. So that as he would not haue them too carefull about any thing, so he would not haue them carelesse in any thing, but in all things to flie vnto God, powring out such prayers vnto him as may be accepted with him. Where first note the antithesis, in that the Apostle saith, Be carefull for nothing, but in all things, &c. Se∣condly note the distribution of prayer into his diuers kinds, Let your requests, or suites, or petitions, there is the generall; be shewed vnto God in prayer, and supplication, with giuing of thanks; prayer, supplication and thanksgiuing, these be the kinds or particulars comprehended vnder the generall. By requests therefore is meant generally whatsoeuer prayer is made vnto God for the obtaining of that which is good, or auoiding of that which is euil. By prayer is meant such prayer as we powre out vnto God for blessings corporall or spirituall, temporall or eternall. By supplication is meant such prayer as we make vnto God for preseruing vs from euils corporall or spirituall, temporall or eternall. By giuing of thankes is meant a thankfull praising of God for benefits bestowed vpon vs, or for our de∣liuerance from euils. And all these are commonly in all the prayers of the faithfull, as wherein both they giue thankes vnto God for blessings receiued, and preseruation from euils; and also pray vnto God for the things which are good, and to be deliuered from the things which are euill. Thirdly, note this that the Apostle saith, Let your requests be shewed vnto God, or be made knowne vnto God; not as if their requests, or

any thing else were not knowne vnto God; but the meaning is, either that their requests should be knowne by an appro∣uing knowledge vnto God, so that they should be accepted with him; or that their requests should be knowne, not vnto men, as their patient mind was to be knowne, but vnto God. The thing then which he perswadeth in effect is this, in all things whatsoeuer to depend vpon God, and to flie vnto him by prayer, both powring out acceptable prayers vnto him for obtaining of good things and deliuerance from euill things, and giuing him thankes for blessings in good things and deli∣rance from euill. The consequence or effect which will follow vpon both, the thing disswaded and the thing perswaded, the Apostle noteth in the next verse, And the peace, &c. So that these words deuide themselues into these three branches: first a dehortation from a thing which is euill, in these words, Be nothing carefull; secondly, an exhortation vnto a thing which is good, in these words, But in all things, &c; thirdly, a conse∣quent or effect which will follow vpon flying the euill and following the good, in these words, And the peace. &c. Now let vs see whit we may gather hence for our vse.

The first thing which I note, is the Apostles dehortation, wherein he disswadeth the Philippians from all worldly and distrustfull carefulnes for any thing in this life, or the euent of any thing that they haue to deale withall. Whence I obserue a fault which we are by all meanes to take heed of and to flie, namely, too too great carefulnes for the things of this life. We may not in any wise so trouble our selues with turmoiling thoughts and cares for the things of this life, or the euent of a∣ny thing we haue to deale withall, as if we durst not depend vpon God, or the faithfulnesse of any man, vnlesse our owne cares also were continually employed about them. Carefulnes and diligence in all our labours is requisite and necessarie, but worldly and distrustfull carefulnesse for any thing is wretched and vngodly. For the better conceiuing therfore of this note, we are to vnderstand that there are three sorts of carefulnes: one godly and necessarie; another worldly and wicked; and a third mixt of both, neither simply godly, nor simply wic∣ked, but mixt of both. A godly carefulnes it is when we giue

all diligence to do the workes of our callings with all faith∣fulnes, doing that which we should, and commending the e∣uent vnto God. And so farre is it off, that this should be mis∣liked or forbidden here or elsewhere, that it is euery where commanded, and by example in the godly commended vnto vs. He that ruleth, saith the Apostle, let him do it with diligence. And againe: Walke worthy of the vocation whereunto ye are cal¦led, endeuouring to keepe the vnitie of the Spirit in the bond of peace. And to this purpose is that of the Apostle, where he saith, If there be any that prouideth not for his owne, and namely for them of his houshold, he denieth the faith, and is worse then an infidel: and that, Studie to shew thy selfe approued vnto God, a workman that needeth not to be ashamed. And as in these and many other like places, this carefulnes is commanded, so is it oft commended vnto vs in the example of the godly. The Apostle witnesseth this carefulnesse to haue bene in himselfe, where he saith, that he had the care of all the Churches; that he had great figh∣ting, or as some translate, great care for the Colossians; that he spake the Gospell of God vnto the Thessalonians with much striuing, or care, as some translate. And the same Apostle com∣mendeth this carefulnes in Timothy towards the Philippians, who faithfully cared for their matters; in Epaphras towards the Colossians, who in his prayers was always careful for them; and in the Corinthians, in whom their godly sorrow had wrought great care. And generally this care is so necessarily requisite in the Prince for his people, in the Pastor for his flocke, in the housholder for his houshold, and in euery man for himselfe, that either he must be thus carefull, faithfully to do the d••ties of his calling, whatsoeuer it be, and to leaue the successe of his labours whatsoeuer vnto the Lord, or else he cannot be godly.

Another carefulnesse there is, neither simply good, nor simply euill, but mixt of both, namely when we are carefull to do the duties of our calling, and withall trou∣ble our selues too much about the euent of things, which we should leaue wholly to the Lord. And this carefulnes is good so farre as it makes vs carefull to do the duties of our calling. But in that hereby we trouble our selues too much about the

euent of our labours and successe of our businesse, it is euill. For this is to be left vnto the Lord, according to that of the Prophet, Commit thy way vnto the Lord, and trust in him, and he shall bring it to passe. We are to do that we ought by the dutie of our place and calling, and the Lord he must giue the in∣crease, the blessing, and the euent, and we must pray and wait for it from him. Otherwise howsoeuer our carefulnesse be a∣bout that we ought, yet is it euill, because it is more em∣ployed thereabout then it ought.

A third carefulnes there is, which is worldly, and ariseth of distrust in God, which is when men are too too much carefull of the things of this life, and of the euent of the things they haue to deale withall, as that the thought thereof troubleth them day and night, causeth their sleepe to depart from their eyes, and euen eateth them vp aliue. This is the carefulnesse which the Apostle here forbiddeth, not the first, nor the se∣cond, but so much as it is linked in with this last about the e∣uent of things. So that as I said before, we may not in any wise so trouble our selues with turmoyling thoughts and cares for the things of this life, or the euent of any thing we haue to deale withall, as if we durst not depend vpon God, or the faithfulnes of any man, vnlesse our owne cares also be con∣tinually employed about them. This also our blessed Sauiour forbiddeth, where he saith, Be not carefull for your life, what ye shall eate, or what ye shall drinke, nor yet for your bodie what ye shall put on. And the Apostle Peter likewise, where he saith, Cast all your care on him. And the Prophet also, where he saith, Cast thy burden, or thy care vpon the Lord, and he shall nourish thee. As if the Prophet and the Apostle should haue said: Be ye nothing carefull, but if there be any thing that troubles you, any thing which may cause you to care, cast it off your selfe, and cast it vpon the Lord. Which carefulnesse if it were onely thus for∣bidden by the holy Ghost, it should be sufficient either for the not entertaining, or for the dislodging of such a guest being entertained. But besides that it is forbidden, there are many other reasons also why this ouermuch carefulnes should vt∣terly be abandoned from among the sonnes of God. For first, whence ariseth this euill among the sonnes of men of ouer∣much

carking and caring for the things of this life? Is it not from our ignorance or distrust of Gods prouidence and care ouer vs? Yes surely, either we know not that he can and will, or else we doubt whether he can and will prouide for vs and ours when age, or pouertie, or sicknesse, or famine, or impri∣sonment, or banishment, or the like shall befall vs. And there∣fore we scratch and scrape together all that euer we can, lest when either some of those things shall surprise vs, or the charge of family and children shall grow vpon vs, we should perish in the needfull time of trouble. And hereupon it is that our blessed Sauiour sets vs vnto the fowles of the heauen, that by them we may be taught in the prouidence and care of God ouer vs. Behold (saith he) the fowles of the heauen; for they sow not, neither reape, nor carrie into the barnes, yet your heauenly Fa∣ther feedeth them. Are not ye much better then they? As if he should haue said: Gods prouidence and care watcheth ouer the fowles of the heauen to feed them, which yet are far mea∣ner and baser creatures then your selues; how should ye then seeing this, either not know, or doubt of Gods prouidence & care ouer you? They sow not, nor reape, nor carrie into the barnes, and yet God feedeth them; how should ye then see∣ing this, when ye haue plowed and sowen, commit the rest vnto the Lord, and without farther carking or caring, to trust surely that he will feed you? Thus we see how our blessed Sa∣uiour to beate downe our immoderate carefulnes, instructeth vs in Gods prouidence ouer vs, and thereby sheweth plainly that the root whence this vnmeasurable carefulnes springeth, is ignorance or distrust in Gods prouidence ouer vs. Second∣ly, to what vse or profite is our ouermuch carking and caring for the things of this life? Is it not in vain, and to no vse at all? The Prophet tels vs so, where he saith, It is in vaine for you to rise vp early, and to lie downe late, and to eate the bread of careful∣nes: as if he should haue said, Early rising to worke and labor, going late to bed from worke, all the care that we can take is in vaine and to no purpose, except the Lord giue a blessing vnto it. To which purpose also is that of our blessed Sauiour, where he saith, Which of you by taking care, is able to adde one cu∣bite vnto his stature? as if he should haue said, As it is in vaine

for him that is of a low stature to trouble his thoughts about the adding of any thing vnto his stature, because when he hath takē as much care that way as he can, yet he cannot adde one cubit, or one hand breadth, or one inch vnto his stature; so is it in vain for any man to vex himself & trouble his thoughts about the gathering of riches, or the euent of his labours, be∣cause when he hath taken as much care as he can, yet not by his care are his riches increased, but by the Lord his blessing, who maketh poore and maketh rich; nor by his care doth his corne grow, his ships returne from farre countries, or his la∣bours prosper in any thing, but by the Lord onely, who gi∣ueth increase, and a blessing vnto euery thing at his pleasure. And albeit it may be, that some couetous misers and wretches of the world, may by fraud and guile, or how else soeuer scrape and scratch more riches together then they should, yet riches so gotten, are rather the beginning of pouertie then of riches. For, as the Preacher saith, Riches so gottē are reserued and hea∣ped vp to the owners thereof for their euill. For either they are as a fretting canker vnto the rest, to bring the owners thereof vnto pouertie, or else they are gathered for him that wil scat∣ter them. So that to be ouermuch carefull, is altogether in vaine and vnprofitable. And thirdly, as it is vaine and vnpro∣fitable, so is it also pernicious and hurtfull. For whiles our thoughts are running vp and downe vpon this or that matter, whiles we are troubled with cares here or there, while the things of this life, and the euent of things we deale withall runnes in our heads, and tosseth vs to and fro as billowes in the sea, we are not onely dispossest of euery good thought, & euery good care, but if any good thought or care be sugge∣sted vnto vs, it is quite choked by these worldly cares of this life. This is clearely proued by that in the parable of the seed, where it is said, that they that receiue the seed among the thornes, are such as heare the word, but the cares of this world, and the de∣ceitfulnesse of riches, and the lusts of other things enter in and choke the word and it is vnfruitfull: the cares of this world choke the word. Great reason then ye see, why we should abandon this ouermuch carefulnesse, because it is forbidden by the holy Ghost, because it springeth from the ignorance or distrust of

Gods prouidence, because it is in vaine and vnprofitable, and because it is pernicious and hurtfull. Adde also hereunto, that the day hath enough with his owne griefe, as our Sauiour telleth vs: as if he should haue said, The care that euerie day brings with it, is enough to trouble our selues withall, though we do not increase our present griefe by the carefulnesse of this, how we may liue in time to come.

This then may teach vs to moderate our cares, that they be not excessiue and vnmeasurable. The prohibition of such carefulnesse is strait, the cause of it is euill, the vse of it is none, the hurt of it is great. Let vs not therefore suffer our selues to be turmoiled with such cares. Let such cares be left vnto the couetous worldling which hath made the wedge of gold his god, which still cryeth, Giue, giue, and neuer saith he hath enough, but the more he hath, the more he craueth. Let him (for so he will) torme••t himselfe with such cares, let his thoughts be troubled o•• his bed about ioyning house to house, and laying ground to ground, about his ships at sea, his marchandize at home, his sheepe and oxen in the field; let his sleepe depart from his eyes about his sales and bargaines, his gaines and losses, his debts and improuements; let him be distracted with cares as with wilde horses, about the euent of his businesse, the successe of his labours, the maintenance of wife and familie: Let all his dayes be sorrowes, and his trauell griefe, and let his heart take no rest in the night. For this is iust the case of him that immoderately scrapes and scratches, carkes and cares, perhaps for an vnthrift, perhaps for a stranger, perhaps for an enemy. He eates vp, and wasts and consumes himselfe with care, and oftentimes enioyes no pleasure of that he hath. But let such care be farre from vs, and if such cares haue surprised any of vs, let vs shake them off, and following the counsell of our Apostle, let vs be carefull for nothing.

What then! should we be idle, and carelesse, and let the world runne as it listeth? should we do nothing, care for no∣thing, but leaue all things, as they say, to Fortune, and let e∣uerie thing be as it be may, and fall out as it can? Not so. We are not to be idle: no such thing spoken of in our Apo∣stle;

but we are to labour and worke euery man in his calling. We are to care; for not euery care is forbidden here in our Apostle; but we are not to be ouermuch careful for any thing, so as the worldling careth, and killeth himselfe with care. We are not when we haue done what we can and ought, to cast all care away, and to leaue all things, as they say, to the hazard, to fall out as they can; but the euent and successe to leaue vnto God, always depending vpon him, and flying vnto him by prayer, and supplication, and giuing of tha••kes in all things, in prosperitie and aduersitie, praying for good things, praying against euill things, giuing of thankes for blessings receiued, and casting all our care vpon God who careth for vs: for to this purpose I take this which followeth in our Apostle to be spoken, when he saith, but in all, &c.

Whence I obserue, that carefulnesse for the things of this life is so to be abandoned, that yet we cast our care vpon the Lord, doing that we ought, but alwayes depending vpon him for the euent and successe, and flying vnto him in all things by prayer, and supplication, and giuing of thankes. Man goeth forth to his worke, and to his labour vntill the euening, as the Psalmist speaketh, and therein he doth well: for man is borne vnto labour and trauell as the sparkes flie vpward, euer since it was said vnto Adam; In the sweate of thy face shalt thou eate thy bread. So that the Apostle maketh it a rule, that He that will not worke, shall not eate. But our care for a blessing vp∣on our labours, for the successe and euent of our labours, that must be committed vnto the Lord, that must be layd on him. So the Prophet willeth, where he saith. Commit thy wayes vn∣to the Lord, and trust in him, and he shall bring it to passe. And a¦gaine, Cast thy burthen vpon the Lord, and he shall nourish thee, he will not suffer the righteous to fall for euer. If there be any thing that troubleth thee, or that thou wantest, commit all the care thereof vnto the Lord, and stay thy selfe vpon his prouidence, and vndoubtedly thou shalt not want. So our blessed Sauiour, If God so clothe the grasse of the field which is to day, and to morrow is cast into the ouen, shall he not do much more vnto you, O ye of little faith? What must be the conclusion but this, Cast therefore your care vpon him? And so the Apostle

Peter willes vs, Cast all your care on God, for he careth for you. This then must be our care, to do that we ought, and then to commit the blessing of all vnto the Lord. We may not care∣lesly fling off all care of our matters, but we must carefully commend them vnto God, and depend vpon him for his bles∣sing vpon them, and successe vnto them. In all things we must haue this care, by humble and hearty prayer to flie vnto the Lord, to pray vnto him for the obtaining of such good things as we want, to pray vnto him for deliuerance from euills, eyther now presently vpon vs, or which we feare may fall vpon vs, and to giue him thankes for such blessings as in the riches of his mercies he hath vouchsafed vnto vs. This care God requireth of vs, and this care the godly haue alwayes had, as might largely haue bene proued, if time had giuen leaue; and this is the Christian and godly care which now I commend vnto you, faithfully to do the dueties of your cal∣ling, committing your wayes vnto the Lord, depending vp∣on his prouidence alwayes, and in all things flying vnto him by humble and hearty prayer, with giuing of thankes.

Let this then first teach vs, not to be idle, or carelesse in matters: for this is not the thing forbidden, to labour, or to do the workes of our calling, but to be too too carefull a∣bout that we do, or haue to do: and though we may not be too too carefull about that we do, or haue to do, yet may we not be carelesse, or say as the maner of some is, let the world wag as it list, care shall neither kill me, nor touch me. This carelesnesse beseemeth not the children of God, but is a note of retchlesse persons, such as not onely cast all care away, but also all honestie, godlinesse, and goodnesse. As therefore too much carefulnesse, so let this carelesnesse be farre from eue∣rie one of vs.

Secondly, let this teach vs so to labour and do all that we haue to do, as that still we depend vpon the Lord his proui∣dence and care ouer vs, and in all things flie vnto him by praier, and supplication, with giuing of thankes. It is he that must blesse our labours, and giue a good end vnto our busi∣nesse. We onely can do that we ought to do, and then com¦mend both it and our selues vnto the Lord, in humble and

heartie prayer. Which if it were so well thought of as it should be, many of politike complots and deuices might very well be spared: for we plot, and deuise, and cast, and winde vp and downe about this matter and that matter, as if we by our maine wit would bring that to passe, which the Lord otherwise either could not, or would not. Well, the best plot that I can tell you of is this, faithfully do ye that which ye ought to do, pray vnto the Lord for his blessing vpon it, and so commit it vnto him, that he may do in it what he will, and what seemeth best vnto him. This I am sure is the best plot, because the most Christian. Let this therefore be our Christian policie: let vs feare the Lord, and walke in his wayes; let vs do the duties of our calling, whatsoeuer we haue to do, let vs labour therein as we ought, and let vs pray vnto the Lord for his blessing vpon it, let vs commit it vnto him, and then let him do as he will.

LECTVRE LXXXIII.

PHILIP. 4. Verse 7.

And the peace of God which passeth all vnderstanding, shall preserue your hearts and mindes in Christ Iesus.

THese words, as we haue already heard, diuide themselues into three branches: first, a dehor∣tation, in these words, Be nothing, &c. second∣ly, an exhortation, in these, But in all things, &c. thirdly, a consequent or effect which wil follow vpon both, in these, And the peace of God, &c.

Another thing there is which I would obserue from the words of the exhortation of our Apostle in this place. The chiefe scope and drift of his exhortation we haue alreadie heard, which is, that the Philippians would cast their care on God, and in all things runne vnto him by prayer, pouring out such prayers vnto him as may be accepted with him, for

his blessing vpon what they do and desire, & for deliuerance from such euills as presently they suffer, or feare to follow. Where note that the Apostle would haue their requests to be shewed vnto God by praier and supplication, so that with∣all there should be ioyned giuing of thankes. Whence I ob∣serue, that as prayer and supplication, so giuing of thankes also is a necessary seruice of God, a necessary duty of a Chri∣stian. For, as there are many causes of our often approching vnto the throne of grace by prayer and supplication for bles∣sings in good things, and deliuerance from euill, so are there many causes of pouring out our soules before God in humble praise and heartie thankesgiuing for blessings in good things, and deliuerance from euill. Neither is there any whose wants or miseries vrge them vnto prayer and supplication, which haue not also such proofes of Gods mercies and louing kind∣nesse towards them, as may and ought to prouoke them vnto thankesgiuing. Many are the blessings and graces for the bo∣die, for the soule, for this life present, for that that is to come, which enforce our prayers vnto God that we may obtaine them. Many are the euills touching the body, touching the soule, touching this life present, touching that that is to come, which enforce our supplications vnto God that we may be deliuered from them. And are there not as many blessings and graces corporall and spirituall, temporall and e∣ternall, which the Lord hath already vouchsafed vnto vs? as many euills corporall and spirituall, temporall and eternall, from which the Lord hath deliuered vs, which should en∣force our praise and thanksgiuing vnto God? Yes verily, but that rather we looke vnto the things which we would haue, then vnto the things which already we haue receiued, we might as wel see the one as the other. And hereupon it is, that as well praise and thankesgiuing are commanded by the holy Ghost in the Scripture, as prayer and supplication, and that the godly in al ages haue poured out their soules before God as well in praise and thankesgiuing, as in prayer and supplica∣tion. I exhort (saith the Apostle vnto Timothie) that first of all supplications, prayers, intercessions, and giuing of thankes be made for all men. And to the Thessalonians, Pray (saith the Apostle)

continually, and in all things giue thankes. And looke into the practise of the godly in all ages. Iacob praying vnto the Lord to be deliuered from the hand of his brother Esau, first pray∣sed him for the riches of his mercies towards him. The Songs and Psalmes of thanksgiuings which Moses and the Israelites, Deborah and Barak, Hannah and Marie, Dauid and Iehosaphat made vnto the Lord, are not vnknowne vnto them that haue knowledge in the booke of God. Paul likewise witnesseth of himselfe almost vnto all the Churches he wrote vnto, that still in his prayers he gaue thankes to God for them. And of him and Silas it is said, that when they were cast into prison, and their feet made fast in the stockes, they prayed and sung a psalme vnto God. Nay, how often do we reade that Christs owne mouth was filled with the praises of God, giuing thankes in his miracles of feeding certaine thousands with some few loaues and fishes, giuing thankes when he instituted the holy Supper, giuing thankes because his Father had heard him, gi∣uing thankes for opening those things vnto Babes, which were hid from the wise, and men of vnderstanding? Generally this note hath so well tuned at all times in the mouthes of all Gods children, that they haue euer bene ready to giue thanks vnto him in all things, euen as ready to offer vnto the Lord the sacrifice of praise and thanksgiuing for benefits and bles∣sings receiued, as to poure out their praiers vnto him for such graces of his Spirit as they stood in need of.

But is it so with vs? Haue our mouthes bene filled with the praises of the Lord, and with thankesgiuing vnto our God? When our wants haue enforced vs to prayers, haue we re∣membred to praise the Lord for such mercies as we had re∣ceiued? Or hath not the Song of praise and thankesgiuing bene eyther as a strange and daintie Song vnto vs which we could not tune, or as an harsh and vnpleasant Song wherein we haue had no delight? Haue we not bene as those ten Le∣pers, which being cleansed, neuer returned to giue God praise? When famine, or sickenesse, or the sword are vpon vs and our Land, it may be that we will call an assembly and fall downe and kneele before the Lord our maker, and crie, and say, Spare thy people, O Lord, and deliuer vs from this

sickenesse, or famine, or sword: it may be, I say, we will do so, though to too seldome we do so: But when the Lord in mercie hath remoued any of these his plagues from vs, what sacrifice of praise and thankesgiuing do we offer vp vnto him? Let the yeare 1588 witnesse against vs, at which time the in∣uincible Army as they called it, rose vp to make warre against vs. When that mighty and cruel enemy was vpon our coasts, and in the sight of our Land displayed his banners against vs, thinking to deuoure vs at once, and to swallow vs vp quicke, then we called an holy assembly, and humbled our selues be∣fore the Lord, and praied vino him for deliuerance out of the hands of our cruell enemies. But when he had wrought a mightie deliuerance for vs, euen such a one as the world won∣dered at, and for which we might very well take vp that of the Prophet, and say, If the Lord himselfe had not bene on our ••ide, when those enemies rose vp against vs, they had swallowed vs vp quicke, when their wrath was kindled against vs; the waters had drowned vs, and the streame had gone ouer our soule, yea the deepe waters of the proud had gone ouer our soule: when, I say, the Lord had wrought such a mightie deliuerance for vs, how many of vs like vnto good▪ Iehosaphat and his people assembled our selues, eyther the fourth day after, or at all after in the valley of Berachah or blessing, to giue thankes vnto the Lord? in how many places did we meete together, to praise the Lord in the midst of the great Congregation? whatsoeoer were done in other places, no such matter here. We indeed of this place whence others should haue all good example, are so much afraid to seeme forward in good things, that we are hardly or neuer drawne vnto it in time of common danger to fast and pray, or after deliuerance from such danger to praise and giue thankes. Our prayers for Prince, for people, for peace, for prosperitie, for raine, for faire weather, in time of famine, in time of warre, in time of common sickenesse, and the like which we vse, are good, and very good. And were it not well that our requests were shewed vnto God in prayer and supplication with giuing of thankes? If euerie man shall looke into himselfe, we shall all of vs finde a great defect in our selues this way. For if the hand of the Lord be any way

vpon vs, then we call vpon him, and pray vnto him; as for example, if we be sicke, then we poure out our requests vnto God for health, and for deliuerance from that paine wherein we lie. But how many of vs do then remember to praise the Lord, either for that health which before the Lord gaue vn∣to vs, or for other good graces and blessings of the soule and of the bodie, wherewith euen then we do abound? Nay surely the paine of our sickenesse takes such hold on vs, that onely we remember it, and pray to be deliuered from it, for∣getting the praises of the Lord for other his mercies vnto vs. And afterward, when we are restored vnto health, how many of vs do sing a new Song vnto the Lord for it? We commend our Physition, or such a potion that we tooke, or such a me∣dicine that was applyed, or such a diet that we kept; but not many of vs sing the praises of the Lord, by whose onely bles∣sing vpon those meanes we haue recouered our health. I do instance onely in this one example. But the like is to be said of other crosses. If we be in pouerty, in imprisonment, in ba∣nishment; yea if our head, or tooth, or toe do ake, and the like, we poure out our complaints before God, and make our prayers vnto him. But how seldome are our requests shewed vnto him with giuing of thankes?

I dispute not the point, whether together with our prai∣ers and supplications should alwayes be ioyned praise and thankesgiuing. Sure it is, that there is none of vs all, in any such need or necessitie, in any such miserie or affliction, but we haue many blessings of the Lord, for which we ought to be thankfull. So that as we haue need to pray vnto the Lord, so we haue cause also to giue thankes vnto the Lord euen then when we pray. But this is it which I vrge, that as we are to pray vnto the Lord for such things as we neede, so we are to giue thankes vnto the Lord for such blessings as we haue receiued. For this is true, that whatsoeuer it be that we aske, we are not worthie new blessings and graces, vnlesse we be thankefull for the old. And this is as true, that so our payers are accepted with God, as we are thankfull vnto God. Our vnthankefulnesse shuts out our prayers that they enter not into the eares of the Lord God of hoasts. And amongst

other our sinnes, in my iudgement, our vnthankfulnesse is one great cause why the hand of the Lord now a long time hath bene, and yet is so heauie vpon vs. Of late, euen by the space of a twelue moneth, he hath giuen vs great hope of remouing one of his plagues of dearth and famine from vs by such sea∣sonable seasons as he hath granted vnto vs. But haue we sung songs of thanksgiuing for this mercie of the Lord towards vs? No surely: and therefore now again he hath filled the clouds with raine, and threatneth vs with vnseasonable weather. Let vs therefore now at length returne from our vnthankfulnes, and sing new songs of praises vnto the Lord. Whensoeuer we haue need, let vs pray vnto the Lord, but withal let vs remem∣ber the louing mercies of the Lord towards vs, and let vs giue him thanks for them. Otherwise our requests wil sooner turne into murmuring complaints, then vnto acceptable prayers. As therefore the Apostle exhorteth the Colossians, so do I you, Whatsoeuer ye do in word or deed, do all in the name of the Lord Ie∣sus, &c. and as our Apostle here saith, Let your requests, &c.

And the peace of God, &c. This is the consequent or effect which wil follow vpon it, if we hearken vnto the exhortation. If we shall be too too carefull for nothing, but in all things flie vnto God by prayer, giuing him thankes for blessings re∣ceiued, and powring out our prayers and supplications vnto him for such things as are necessarie: what then? then this wil follow, the peace of God which passeth all vnderstanding, shall preserue your hearts and minds in Christ Iesus, that ye fall not away from Christ Iesus by any inordinate affections, or wicked cogitations, through impatience or despaire, but that ye haue a quiet mind and conscience in all things what∣soeuer do befall vnto you. Now for the more particular ex∣plication of these things, we must vnderstand, that where the Apostle saith, the peace of God, he meaneth not that peace which is in God, and which is himself, but that peace which he com∣municateth vnto vs. Which yet is two fold: one, which signi∣fieth our reconciliation with God through Christ, whereof the Angels spake in their song, when they sung, Glorie be to God on hie, and in earth peace; and whereof the Apostle speaketh when he saith, that Christ came, and preached peace to them which

were a farre off, and to them which were neare. In both which pla∣ces, by peace is meant our reconciliation with God through Christ, and of this peace of God, the Apostle here speaketh not. Another peace there is which God communicateth vn∣to vs, which is the peace and quietnesse of our mind and con∣science through our reconciliation with God by Iesus Christ, whereof the Apostle speaketh when he saith, that being iustified by faith, we haue peace towards God, through Iesus Christ. Where by peace is meant that quietnes of mind and conscience which we haue through our iustification by faith in Christ Iesus. And of this our Apostle here speaketh, and saith of it, that it passeth all vnderstanding, that is, that this inward peace of our mind and conscience, wrought in vs by the power of the Spirit through our reconciliation with God, and iustification by faith in the bloud of Christ Iesus, is such a thing as all mans vnderstanding cannot reach vnto or comprehend. This peace of God then, which thus farre passeth all reach of mans vnder∣standing, the Apostle tels the Philippians if they hearken to his exhortation, shall keepe their hearts and minds, that is, their whole soules, both the vnderstanding and the sensitiue part, in Christ Iesus, so that neither through inordinate affe∣ctions which are seated in the heart, nor through wicked co∣gitations in the mind, they should fall away from the faith of Christ Iesus in their heart, or from the knowledge of Christ Iesus in their mind. The summe of all is this, that if they will hearken vnto his exhortation, to be nothing carefull, but in all things to shew their requests vnto God in prayer and sup∣plication, with giuing of thankes, then they shall haue such a peace and quietnesse of mind and conscience, as farre passeth all reach of mans vnderstanding, which shall keep their hearts and minds, euen their whole soules in Christ Iesus, so that they shall not fall from him, either through inordinate affe∣ctions, or wicked cogitations. I cannot stand vpon the seue∣rall obseruations which were hence to be made; I will onely point at some of them, as time will giue leaue.

First then hence I obserue, what the fruite or consequent is which followeth the laying aside of ouermuch carefulnes, and the reposing of our selues in God by prayer in all our matters.

The consequent or fruit which followeth vpon it, is, the peace of God, the peace which God giueth vnto our minds and con∣sciences to keepe as with a garrison our hearts and minds in Christ Iesus. For whilest we are choked with the cares of this life, and thoughts do boyle within our breasts as in a fornace of lead, whilest it is so that we cannot perswade our selues to depend vpon God for the euent and successe of our matters, vnlesse our owne cares also be continually employed about them, what peace or quietnes can we haue in our minds and consciences? The peace of our minds and consciences indeed consisteth in our reconciliation with God through Christ, in our iustification by faith in the bloud of Christ, as the Apostle witnesseth in the place before alledged, where he saith, that being iustified by faith, we haue peace towards God, through our Lord Iesus Christ. But what reconciliation with God, where the loue of the world so swayeth, that his thoughts are altogether set vpon it, his cares are wholly employed about it? Know ye not (saith Iames) that the amitie of the world is the enmitie of God? Whosoeuer therefore maketh himselfe a friend of the world, maketh himselfe the enemie of God. As good communion betwixt light and darknesse, as good concord betwixt Christ and Belial, as good agreement betwixt the temple of God and idols, as be∣twixt the loue of God and the loue of the world. And there∣fore Iohn saith, If any man loue the world, the loue of the Father is not in him. So that where there is this excessiue loue of the world, as to carrie all our cares and thoughts after it, it is a signe that there is no reconciliation with God, and therefore no peace of conscience. But if we shall lay aside all worldly and distrustfull carefulnes, and cast our care vpon the Lord; if we shal walke as we ought, and commit our wayes vnto the Lord; if we shall pray vnto the Lord for his blessing vpon that we do, and depend on him for the euent and successe, hence will follow this peace of God, this peace of conscience which God giueth, which our Apostle here speaketh of. For albeit these things be not precisely the cause of our peace of consci∣ence, but our reconciliation with God, yet we see the promise of the holy Ghost, that this peace shall follow these things, to keepe our hearts and minds in Christ Iesus. Which fruite to

haue followed that practise in the godly at all times, might easily be proued, if time would giue leaue.

But for this time let vs make this vse hereof, to abandon o∣uermuch carefulnesse for any thing, in all things to flie vnto God by prayer, to commit all our wayes vnto him, and to de∣pend vpon him for all things we haue to do or deale withall For what is more to be desired of man in this world, then the peace of God which passeth all vnderstanding? then to haue our hearts and minds kept in Christ Iesus? S••eing then this is the fruite which the Lord maketh to follow thereupon, let vs hearken to the exhortation of our Apostle, let vs be nothing carefull, but in all things, &c. and then the peace of God, &c.

Secondly, in that this peace is called the peace of God, hence I obserue the author of our peace of conscience, which is God through Christ. Whereunto the Apostles giue witnesse in e∣uery of their Epistles almost, when they pray for grace and peace vnto the Churches to which they write, from God the Father, and from the Lord Iesus Christ, that is, from God who giues it in, through, and for the Lord Iesus Christ. And here∣upon it is that God is often called the God of peace, because he is the author of our peace; and that Christ is called our peace, because through him we haue peace. And why is God said to be the author of our peace through Christ? Euen because by Christ he hath reconciled vs vnto himself; as the Apostle wit∣nesseth where he saith, that God hath reconciled vs vnto himselfe by Iesus Christ. For God (saith he) was in Christ, and reconciled the world vnto himselfe, not imputing their sinnes vnto them. This is it that makes our peace of conscience, euen our reconcilia∣tion with God; we know that Gods wrath is appeased to∣wards vs, that the partition wall which was betweene God and vs is broken downe, that God hath receiued vs into grace and fauour through Iesus Christ his Sonne, and therefore all is at peace within, our soule and conscience is quiet and free from all feare and care. There is a peace of the world, when we are quiet and free from troubles, warres, and the like: but what is this peace vnto that other? Though we want this out∣ward peace, and haue that inward peace, we haue the grea∣test peace and quietnesse that may be: but if there want this

inward peace, what outward peace soeuer there be, what peace is there? Surely where the want of this peace of consci∣ence is, there is alreadie a torment of hell.

If then they of Tyrus and Sydon made so great account of that outward peace, that by all meanes they desired it of He∣rod: and if the Iewes hauing obtained great outward quiet∣nes through Felix, acknowledged it wholy, and in all places, with all thankes; what prayers ought we to make vnto our God for this inward peace of conscience; and feeling it in our owne soules and consciences, how thankfully ought we to acknowledge it vnto our God? Surely for this grace and peace, we ought to offer vp the calues of our lips in a sacrifice of praise and thanksgiuing, yea to giue vp our whole bodies a liuing sacrifice, holy and acceptable vnto God, which is our reasonable seruing of God. Seeing then that we haue this peace of all peaces through our Lord Iesus Christ, let vs ac∣knowledge it wholly, and in all places, with all thankes.

Thirdly, hence I obserue the excellencie of this inward peace of conscience which God giueth vnto his children, it passeth all reach of mans vnderstanding. For in mans reason and vnderstanding, who more wretched then the children of God? With whom is God more displeased then with his owne children? They are hated, reuiled, persecuted, afflicted: they are scorned, imprisoned, banished, and made the worlds wonder. So that as it was prophecied of Christ, that he should be iudged as plagued, and smitten of God, and humbled; so the world iudgeth of faithfull Christians, that they are pla∣gued and punished of God for their sins and their iniquities. And they thinke they haue good reason so to iudge. And if it be answered, that though their outward man be disquieted yet in that they haue peace of conscience, they haue quietnes enough: they cannot skill of this, what this inward peace should be which should giue them such quietnes. That a man when he is reuiled should blesse, when he is persecuted should suffer it, when he is euill spoken of should pray, when he hath nothing, should be as if he possessed all things, when he may seeme to haue cause of despaire, should abound in hope, when he is in tribulation should reioyce in tribulation,

and all through the inward peace of their conscience by their reconciliation with God, this is a thing which seemes as ab∣surd to them as any thing can be, this knowledge is too won∣derfull and excellent for them, they cannot attaine it: it is without the compasse of their vnderstanding, they cannot tell what to make of it. And therefore saith our Sauiour vnto his disciples, Peace I leaue with you, my peace I giue vnto you, not as the world giueth, giue I vnto you. Nay, the world knoweth not that peace which God giueth vnto vs, but calleth that peace which indeed is no peace, crying, Peace, peace, when their de∣struction hasteth vpon them.

Let this then teach Gods good children to ioy and reioyce in that peace of conscience which God hath giuen them through Christ. It is a grace of God which the wicked of the world feele not, nor know what it meaneth, and which the world neither can giue, nor take away from vs. If we haue this we haue all, howsoeuer we seeme to want all: and if we want this, we want all, howsoeuer we seeme to haue all. If we haue this peace within vs, we haue God with vs, and therefore howsoeuer the diuell rage, and all the world say all maner of euill sayings, and practise all maner of wickednes against vs, yet herein we may reioyce, and herein let vs reioyce.

Lastly, hence I obserue a testimonie and a plaine proofe for the perseuerance of Gods children in the faith and know∣ledge of Christ Iesus. For the peace of God shall keepe their hearts and minds in Christ Iesus, as saith the Apostle. If we our selues were left vnto our selues to keepe our selues in Christ Iesus, quickly might we fall from Christ, and depart away from our liuing God. But not we our selues, but the peace of God and the God of peace shall keepe vs in Christ I••s••s. How then shall he fall, that is thus kept from falling? Againe, if it were onely said, that we are kept in Christ Iesus, the question might haply be the greater; albeit it be in truth out of question, that he whom the Lord keepeth shall neuer fall: but it is said, that the peace of God shall keepe vs as garrison souldiers keepe their Citie from the inuasion of any enemie. So that the peace of God and the God of peace shall be vnto vs as a garrison of souldiers to keepe vs in Christ

Iesus, that we fall not away from him. And being thus kept, how shall we fall? Againe, what is it that not we our selues but the peace of God shall keepe, and that thus strongly? Is it our bodie, or our goods? No, these are not the things wherein our saluation consisteth. For though these perish, yet our saluation may be sure with our God. But the peace of God shall preserue our hearts whereby we beleeue vnto sal∣uation, and our minds, the subiect of the knowledge of Christ Iesus, he shall keepe them in Christ Iesus, that we fall not from him. He shall preserue our hearts free from inordinate affections, that we may trust perfectly on the grace of God: he shall preserue our minds from wicked cogitations, that we may abound in the knowledge of our Lord Iesus Christ: he shall preserue euen both in Christ Iesus, that in neither we fall from him. For if either our hearts onely be sound, and our minds corrupt, then is our faith in vaine; or if our minds one∣ly be sound, and not our hearts, then our knowledge is in vaine. But he shall preserue euen both in Christ Iesus, that neither there be zeale without knowledge, nor knowledge without zeale, but that we abound and continue. Shall then not our selues, but the peace of God preserue and keepe as strongly as may be, not our bodies or goods, but our hearts and minds in Christ Iesus, that we fall not away from the faith and knowledge of Christ Iesus? And is not here euidence e∣nough for our perseuerance in grace, if we be carefull for nothing, but in all things, &c? These things should and might haue bene enlarged.

The comfort which hence may arise vnto the godly, pas∣seth the tongue, or pen, or vnderstanding of any man. I must leaue it vnto the meditation of euery godly soule. Onely with the Apostle now I say vnto you, be nothing carefull, &c. and then assure your selues of the consequent, that the peace of God, &c.

LECTVRE LXXXIV.

PHILIP. 4. Verse 8.

Furthermore, brethren, whatsoeuer things are true, whatsoeuer things are honest, whatsoeuer things are iust, whatsoeuer things are pure, &c.

BEsides certaine particular exhortations vnto some particular persons, we haue heard in this Chapter diuers exhortations vnto the Philip∣pians in generall. One vnto perseuerance, that they would so continue in the Lord, as they had bene taught in the Lord, vers. 1. Another vn∣to a Christian ioy, that they would reioyce in the Lord alwayes, ver. 4. Another vnto a patient moderation in their whole life and behauiour, that their patient and gentle mind might be knowne vnto all men, ver. 5. And another to the laying aside of all worldly and distrustfull carefulnesse, and reposing of our selues in all things in God by humble and heartie prayer with giuing of thankes, ver. 6. Whereunto the Apostle also ioyned the consequent or effect which should follow the abando∣ning of worldly and distrustfull carefulnes, and the reposing of our selues in God by prayer; which is, that the peace of God which passeth all vnderstanding, shall preserue our hearts, &c. His first exhortation vnto perseuerance was, lest they should suffer themselues to be seduced and drawne from the truth which he had taught them, by those false teachers which were crept in amongst them. His second exhortation vnto a Christian ioy, was, lest they should suffer themselues to be daunted or dismayed when persecution, or affliction, or any other crosse should befall them. His third exhortation vnto a patient moderation in their whole life and behauiour, was, that all men seeing their patient and gentle mind, might thereby the rather be brought to glorifie God, and to em∣brace the truth of the Gospell of Christ Iesus. His fourth ex∣hortation to the laying aside of too too worldly carefulnesse,

and the reposing of our selues in God by prayer with giuing of thankes, was, to direct them in a Christian course for all the things of this life, and the euent of all things they had to deale withall. His adioyning of the consequent or effect which will follow vpon it, was the rather to induce them to take that Christian course whereunto he directed them.

Furthermore, whatsoeuer things be.) After such diuerse ex∣hortations of the Apostle vnto the Philippians, as we haue heard, the Apostle now, for a generall conclusion of his ex∣hortations, exhorteth them generally vnto whatsoeuer thing is good in the life of man, that as they had bene taught by word and by example, so they would frame their liues to the rule of all holinesse and righteousnesse. Some generall heads of things the Apostle pointeth at, as things true, things honest, things iust, things pure, things worthy loue, things of good report; but, not standing vpon any of them, he ex∣horteth them to thinke on, and to do whatsoeuer things are of any of these kindes, and generally, whatsoeuer besides these is vertuous and commendable, which they had eyther heard him teach, or seene him do: adding withall this pro∣mise thereunto, that so the God of peace should be with them. When he saith, Furthermore, it is as if he had thus said, Not to stand vpon farther particulars, which would be too tedious, let me for a generall conclusion of my exhortations at this time vnto you, onely put you in minde of some gene∣rall heads of Christian duties, which I would haue you to thinke on, and to do; and then beseech you besides to think on, and to do whatsoeuer besides them hath the commenda∣tion of any vertue; and whatsoeuer is praise-worthy, euen whatsoeuer ye haue learned, & receiued, and heard, and seene in me. First then, he commendeth vnto them whatsoeuer things are true, exhorting them to thinke on, and to do whatsoeuer things are true; true in opinion, that they may be free from errour; true in word, that they may be free from leasing; true indeed, that they may be free from all hypocrisie and dissimu∣lation; whatsoeuer things are indeed any way true, he would haue them to thinke on them, and to do them. Secondly, he commendeth vnto them whatsoeuer things are honest, or as the

word rather signifieth, whatsoeuer things do set them out with an holy grauity, exhorting them to think on, and to do whatsoeuer things haue in them a reuerent and comely gra∣uity, that what things are graue and comely for their persons, they may say and do; and such things as are light and vnbe∣seeming them in attire, or gesture, or word, or deed, they may flie and anoyd. Thirdly, he commendeth vnto them, whatso∣euer things are iust, &c. exhorting them to thinke on, and to do, whatsoeuer things are iust, that euery man may haue his right of them, and that which is due vnto them, that no man may be def••auded by them, that as they would haue others to do vnto them so they may do vnto others. Fourthly, he commendeth vnto them whatsoeuer things are pure, exhorting them to thinke on, and to do whatsoeuer things are pure, that in their liues they may be vnspotted, and in their words and deeds vndefiled, being cleansed from all filthinesse of the flesh, and of the spirit. Fiftly, he commendeth vnto them whatsoeuer things pertaine to loue, or whatsoeuer things may make them louely, exhorting them to thinke on, and to do, whatsoeuer things may make them louely, and winne them loue and fauour with all men, yet so with men, that with God also. Sixtly, he commendeth vnto them whatsoeuer things are of good report, exhorting them to thinke on, and to do what∣soeuer things are of good report amongst men, that by such things they may purchase to themselues a good report a∣mongst men, and be free from such speeches and censures as things of euill report might easily bring vpon them. Lastly, hauing thus pointed at these generall heads of Christian du∣tie, generally he commendeth vnto them, whatsoeuer thing besides these hath in it commendation of vertue or matter of praise, exhorting them, that if besides these things alreadie spoken of, there be any vertue, that is, any thing which h••th in it commendation of vertue, or, if there be any praise, or any thing praise-worthy with good men, they should thinke on, euen seriously and aduisedly these things, letting those things of ceremony to passe which the false teachers vrged. Where∣unto that he might the rather perswade them; first, he tells them, that these things which now he commendeth vnto

them, and whereunto now he exhorteth them, are no new things, such as they neuer knew nor heard of, but such as both they had learned by hearing, and receiued by instructi∣on, and heard at his mouth, and seene in him, in the practise of his life: and therefore, as before he willed them to thinke on them, so now he willeth them to do them, that knowing them, and doing them, they might haue the full commenda∣tion of them. Secondly, he promiseth them, that if thus they shall thinke on, and do these things whereunto he hath ex∣horted them, then the God of peace shall be with them, to giue vnto them the peace of conscience, and a peaceable life amongst men, so farre forth as may be for his glorie, and their good. This I take to be the meaning of these words. The bran∣ches then into which they diuide themselues, ye see, are an exhortation, and two reasons or motiues to enforce the ex∣hortation. The exhortation is, to thinke on, and to do, what∣soeuer things are true, &c. The former motiue to induce them hereunto is drawne from the things themselues whereunto he exhorteth them, which were no new things: but such as both they had learned, and receiued, and heard, and seene in his owne example. The latter motiue to induce them is a pro∣mise, that the God of peace shall be with them, if they will thinke on, and do these things. Thus much of the meaning of these words, and of the things therein contained. Now let vs see what notes we may gather hence for our further vse and instruction.

First then, to beginne with the most generall, here I note, that if there be any vertue, any praise, any thing that is good, any thing that is commendable, the Apostle would haue the Philippians seriously to thinke on it with themselues, and di∣ligently to practise it in their liues, whatsoeuer it be. Whence I obserue this note for vs and for all Christians, that we all of vs ought to haue our hearts set, and our frete prest to fol¦low whatsoeuer is good and commendable amongst the sons of men. And this is plainly proued out of the writings of the Prophets and Apostles. Thus saith the Prophet Dauid, and out of him the Apostle Peter, Eschue euill, and do good, neither of them insisting vpon any particular good, but exhorting or

commanding to do good, euen whatsoeuer is good and com∣mendable. So our Apostle, Euer follow (saith he) that which is good, both toward your selues, and toward all men. Where the Apostle would haue the Thessalonians so farre from recom∣pensing euil for euill vnto any man, that he would haue them forward and ready to do whatsoeuer is good vnto all men. It is then ye see a duty required of vs, to follow whatsoeuer is good and commendable, or as the Apostle speaketh, to pro∣cure things honest in the sight of all men. And if we must needes haue motiues to draw vs on to this dutie, because otherwise we are too too dull and slow, behold what the Apostle saith to this purpose, To euery man (saith he) that doth good, shall be glorie, and honour, and peace. But what should other motiue need then this, that whatsoeuer is good, is onely good by participation with God, who alone is good, as our Sauiour tells vs, truly, and properly, and of his owne nature good? For if it be so, that whatsoeuer is good, is onely good by par∣ticipation with God, from whom alone cometh euerie good giuing and euery perfect gift, then surely vnlesse we will in some sort renounce God, we must embrace and follow what∣soeuer is good, euery thing that is good, hauing the expres∣sed image of God in it, so farre as it is good.

Only we must take heed, lest as the Serpent be guiled Eue, through his subtiltie, vnder a shew and colour of good, per∣swading her that that was good, which indeed was euill; so the world or the diuell deceiue vs vnder a shew and colour of good, and perswade vs that that is good which is not, that that is praise-worthie which is not. For not that which the world iudgeth to be good is alwayes good, but that onelie which the Lord alloweth for good in his word: neyther is that alwayes praise-worthy which the world praiseth, but that onely which the Lord praiseth. It is good (saith the world) to saue a mans life, though it be by a lie, or by periu∣rie; and if a man frame himselfe to the fashion of the world, the world praiseth him. But doth the Lord either approue him for good, when he reproueth them that do euill, that good may come thereof? or praise the other, when he doth by his Apostle tenderly beseech vs not to fashion our selues

like vnto the world? We must then look vnto the thing whe∣ther it be good and commendable, and such as the Lord ap∣proueth for good and commendable. And if it be, then what∣soeuer it be, we ought in our hearts to embrace it, in our liues to practise it, and with eagre liking to follow after it. Neither let any man thus say with himselfe, There are some good and commendable things which I could like very well to thinke on and to do, but that they are in such request and liking with the Papists, or with some that otherwise are pro∣fane and wicked men. For whatsoeuer is good, in whomso∣euer it be, we are to loue it, and to like it. If wicked Balaam that loued the wages of vnrighteousnes, make his prayer, and say, Let me die the death of the righteous, and let my last end be like his: shall I refuse to vse this prayer, becau••e he vsed it? Nay, if Simon Magus when he hath sinned, request the Apo∣stles to pray vnto the Lord for him, I will take this lesson from him, to request the prayers of the faithfull for me, when I haue sinned against my God. We may not communicate with any either in any superstition, or in any vnfruitful works of darkenesse. But whatsoeuer is good, if it be indeede truly good, we are to thinke on it, and to do it; we are to loue it and to like it, and to make it a president for vs to follow in whomsoeuer it be.

Let this then first teach vs to abstaine from all appea∣rance of euill. For thus we are to reason with our selues; Are we to thinke on, and to do whatsoeuer is good and com∣mendable? Then whatsoeuer is euill and blame-worthie, we are not to thinke on, nor to do. That which is good, is onely to busie all our thoughts, and to take vp all our actions: but whatsoeuer is euill, is not once to enter into our thoughts, much lesse may it be the worke of our hands. The Prophet speaketh of a generation of men that imagine mischiefe vp∣on their beds, and set themselues in no good way, neyther abhorre any thing that is euill. It were well there were no such at this day, whose inward thoughts are very wickednes, whose workes are onely euill, whose wayes tend wholly vn∣to death. But generally this is true, that men very well min∣ded, yet smell of some caske or other: either they are coue∣tous,

or proude, or ambitious, or vnmercifull, or contenti∣ous, or partially affected, or the like. We do not thinke on, and do whatsoeuer is good, we do not wash our hands of whatsoeuer is euill, but one bad thing or other there is which so haunts euery one of vs, that we alwaies carry it in our bo∣some with vs. Well, we see whereon our thoughts should be set, and whereabout we should be occupied: whatsoeuer is good, whatsoeuer is commendable, we should think on that, and do that; and he that instructeth vs in this dutie, withall doth imply, that whatsoeuer is euill, should not once enter our thoughts, much lesse should be the trade of our way. Let vs therefore follow that which is good, and abstaine from all appearance of euill; let vs as many as feare the Lord depart from iniquitie, and let our soules delight in whatsoeuer is good and commendable.

Secondly, let this teach vs, wisely to consider our wayes, what is indeed and truly good and commendable. For not whatsoeuer thing seemeth vnto vs, or is thought by others to be good and commendable are we exhorted here to think on, and to do, but to think on, and to do whatsoeuer is indeed and truly good & commendable. It is thought in some coun∣tries, nay I may say it is thought among vs (for vnto a high degree of excesse are we growne that way,) that to bowze & carowse, to quaffe cup after cup, and to beare his drinke wel, is a very commendable thing. Here then we are to look whe∣ther it be indeed commendable. For if it be, then we are to do it by our Apostles rule in this place. But what saith the Spirit? Take heede (saith our Sauiour) to your selues, lest at a∣ny time your hearts be oppressed with surf••tting and drunkennesse. The Apostle goeth further, and saith, If any that is called a bro∣ther, be a drunkard, with such one eate not. The Prophet goeth yet further, and denounceth a woe against drunkards, say∣ing, Woe to them that rise vp early to follow drunkennesse. And the Apostle openeth the woe thus, that they shall not inherit the kingdome of God. O but thou canst beare thy drinke well, and there is thy commendation. Well, yet see thy woe, Woe (saith the Prophet) to them that are mightie to drinke wine, and to them that are strong to powre in strong drinke: If thou exceed

in drinking, thy sinne is drunkennesse, how well soeuer thou beare thy drinke, and a woe is vnto thee. I instance onely in this sinne, because this sinne hath so much dared to braue it selfe amongst vs. But as in this, so in many other things it may be found, that howsoeuer they be thought commenda∣ble, yet indeed they are not. Let vs therefore looke vnto the thing that seemeth vnto vs, or is thought by others to be good and commendable; and if it be indeed such, so that it haue allowance from the Lord in his word to be such, then let vs thinke on it, and do it. But in any case let not the iudge∣ment of the world so sway with vs, as that vpon the worlds word we thinke on, and do whatsoeuer seemeth good and commendable vnto it.

Thirdly, let this teach vs to suppresse that conceit of not following something which is good, because it is in such re∣quest with them which otherwise are not good. For whatso∣euer is good, if it be indeed good, in whomsoeuer it be, we are to loue it, and to like it, to thinke on it, and to do it. What needes it to will any of vs to take vp a peece of golde, though it be out of a dung-hill? Howsoeeur therefore the man be superstitious, loose of life, profane and wicked, yet if there be any good thing in him, let vs not disdaine it, or re∣fuse it because of him, but let vs obserue it, and thinke on it, and do it. If there be any vertue, any praise, any thing that is good, any thing that is commendable indeed, wheresoeuer it is, let not that cause vs to balke it, but let vs thinke on it, and do it. And let this suffice for the generall, of thinking on, and doing whatsoeuer is good and commendable. Now come we to the generall heads of such good and commenda∣ble things as the Apostle commendeth vnto the Philippians.

Secondly, then here I note that the Apostle would haue the Philippians seriously to thinke on, with themselues, and diligently to practise in their liues, whatsoeuer things are true. Whence I obserue this note, for vs, and for all men, that whatsoeuer things are true, we are to thinke on them, and to do them. Is it a truth in religion? We are to embrace it, and professe it; as we see our Apostle was not disobedient to the heauenly vision which appeared to him in the way, but hauing

the eyes of his vnderstanding opened by the Lords Spirit, he straitway preached Christ in the synagogues, & professed the truth in all integritie and simplicitie. Is it a truth in the words of our mouth? We ought euery man to speake the truth vnto his neighbour, as Zachary willeth saying: Speake euery man the truth vnto his neighbour; and after him the Apostle saying, Cast off lying, and speake euery man truth vnto his neighbour. Is it a truth in our deeds and in the waies of our life? We are to be as Na∣thaniels, true Israelites in deed in whom is no guile, & not to make shew of one thing, and in truth to be another thing. Whatso∣euer truth it is, it ought to be so precious vnto vs, as that with the Apostle we should say, We cannot do any thing against the truth, but for the truth; we cannot hold of errour against the truth, we cannot lie to falsifie the truth, we cannot dissemble to make shew of others then the truth is we are. Let this one reason for this time serue to presse this point. Christ is truth, as himselfe saith, I am the way, the truth, and the life; and what∣soeuer he spake was truth, and for the truth, for no guile was euer found in his mouth: we are the sonnes of him who is truth; that is, of God; we are redeemed by him who is truth; that is, by God: we are regenerate and borne againe by the Spirit of truth, we are called to the knowledge of the truth, and so we shall dwell with God for euer if we speake the truth from our heart. As then we will haue him who is true, and truth it selfe, to be our God, and our selues to be his people and heires of his kingdome, we are to thinke on, and to do whatsoeuer things are true.

Are we then to thinke on, and to do whatsoeuer things are true? First, let this teach vs to take heede and beware of errours in religion, whereby the truth of the Gospel of Christ Iesus is peruerted. Whosoeuer saith it, if it be a truth, it is to be maintained; but if it be an errour from the truth, whosoe∣uer saith it, it is to be reiected. If Fathers, Councels, Church, and all say it, if it be an errour, what is that to me? But if it be a truth, be it Arrian, or Lutheran, or Papist, or Protestant that saith it, what is that to me? No authoritie may giue war∣rant to an errour, neither may any mans person or profession preiudice a truth; but whatsoeuer is true, we are to thinke on

it, and do it; whatsoeuer is erroneous, we are not to thinke on it, nor to do it. What shall we say then vnto them that wholly build vpon the Church, the Church, and euer runne on vs with open mouthes, the doctrine of the Church, the do∣ctrine of the Church; and this Church forsooth is the Church of Rome? What shall we say vnto them that hauing laid downe and taught a truth, afterwards perceiuing themselues therein to concurre with Caluin, did therefore reuoke it, and tur∣ned the truth into an error? We say vnto them as Esay said vnto the Iewes in his time: Should not a people enquire at their God? To the law, and to the testimonie, if they speake not accor∣ding to this word, it is because there is no light in them. The thing that we aske, is, what is a truth according to the word, what is an errour from the word? not what the Church teacheth, or what Caluin saith. If they can shew that the things which their Church teacheth are true, we professe our willingnesse to embrace whatsoeuer things are true; and if Caluin say the truth, why should they reiect it because he sayeth it? Learne you to discerne betweene truth and error; and looke not so much who sayeth it, as whether it be true or erroneous that is said. If the Church, or some speciall professors of the truth, agree vpon a truth, it may verie well sway with vs. But howsoeuer men say, a truth in religion is therefore to be receiued because it is a truth, and an error therefore to be reiected because it is an errour. If it be a truth receiue it, if an errour re∣iect it.

Againe, are we to thinke on and to do whatsoeuer things are true? Let this then teach vs to put away lying out of our mouthes. Whatsoeuer things are true, we are to speake them in their due times and places: but whatsoeuer things are lies and falshoods, there is no time or place for the speaking of them. For all lying is of the diuel, and he is the father thereof. And fearefull is the iudgement that lying draweth on with it: for whosoeuer (saith Iohn) worketh abomination or lies, shall not ent••r into the heauenly Ierusalem: and againe, Without shall be dogs, and enchanters, and whoremongers, and murtherers, and ido∣laters, and whosoeuer loueth or maketh lies. And therefore the

holy Ghost very often very carefully forbiddeth it, saying, Lie not one to another, seeing that ye haue put off the old man with his workes: and againe, Cast off lying, &c. And yet see how men loue rather to lie then to speake truly; as if they had rather runne with the diuell, then walke in truth with God. One des∣perately lyeth in despite of the truth, and boasteth himselfe of his lying. Another lieth, hoping so to conceale his sins as he hath fallen into, and so addeth iniquitie to iniquitie. Another lieth, but it is forsooth in ieast, and he meaneth no harme by his lying. And another lieth, but it is forsooth greatly for the behoofe and good of his friend, or else he would not doe it. Thus lying, which the Lord so much hateth, euery where a∣boundeth. And though none indeed can, yet some thinke they may pleade pardon for their lying. The desperate lier, it may be hopeth not for, nor reckoneth vpon any pardon. He hath made a couenant with death, and with hell he is at a∣greement. And what pardon he hopeth for, I know not, that to conceale his other faults and sinnes, also lieth. But if two sinnes be not to be bound together, because in one we shall not be vnpunished, then what hope of impunitie when vnto other sinnes is added also lying? Now for lying in ieast, no man, I thinke, will say that it is either a lesse fault, or more pardonable then an idle word: and yet we see our blessed Sa∣uiour tels vs, that of euery idle word that men shall speake, they shall giue account thereof at the day of iudgement. And as for lying for the behoofe and good of our friend, the Apostle thereby plainly condemneth it, in that we may not do euil, by his rule, that good may come thereof. So that we may not lie at all, for as much as no lie is of the truth. Some kind of lying is lesse faultie then other, but no lie is of the truth, and we are to speake euery man truth vnto his neighbour. Let vs therefore cast off all lying, euen all kind of lying. For the lying lips are an abomination to the Lord; and their iudgement sleepeth not. For a false witnesse shall not be vnpunished, and he that speaketh lies shall not escape. Let vs speake the truth euery man one vnto ano∣ther; for we are members one of another. Let vs speake eue∣ry man the truth from his heart, without mincing it, and spea∣king it by halfes. The truth wil beare out it selfe: speake there∣fore

the truth, and shame the diuell. By speaking the truth we are like vnto God, but by lying we are like vnto the diuell. Whatsoeuer things therefore are true, let vs thinke on them, and do them.

Againe, are we to thinke on and to do whatsoeuer things are true? Let this then thirdly teach vs to be that in truth which we would seeme vnto the world to be, auoiding all hypocrisie and dissimulation. Would we seem vnto the world to be religious towards God, iust in our dealing with men, chaste in our bodies, harmlesse in our liues, mercifull to the poore, despisers of the world, &c? Let vs be such in deed and in truth, not in word and in shew onely. For the hypocrite, as saith Iob, shall not come before God. And therefore Peter willeth vs to lay aside all maliciousnes, and all guile, and dissimulation. But who hearkeneth or regardeth? How many at this day like vn∣to Iudas, seeme to kisse when indeed they do betray? How many at this day like vnto Absalom, make a shew of inuiting their friends vnto their table, when indeed their meaning is, if not to kill them, yet to snare and intrap them? How many like vnto Ioab, seeme to speake peaceably with their friend, when indeed their purpose is to wound him? How many like vnto the Iewes that came to Nehemiah, speake faire to a mans face, but speake their pleasure of him behind his backe, and seeke what they can to thwart him, or to disgrace him, or to discredit him? Yea who now more cōmonly defameth a man, exalteth himself against him, and imagineth mischiefe for him, then his owne companion, his familiar friend, with whom he tooke sweete counsell together, and walked in the house of God as friends; as it fell out with Dauid? So litle truth there is in the wayes and workes of men, and so deepe dissembling in their whole liues. So that we may well take vp that of the Prophet, The faithfull are failed from among the children of men. Men speake deceitfully euery one with his neighbour, they flatter with their lips, and dissemble with their double heart. But the hypocrites hope shall perish, his confidence also shall be cut off, and his trust shall be as the house of a spider. Let vs therefore hate all hypocrisie and dissimulation: as we would seeme to be, so let vs be indeed such as we ought to be; and whatsoeuer things are true in re∣ligion,

in word or in deede, let vs thinke on them, and doe them.

LECTƲRE LXXXV.

PHILIP. 4. Verse 8.

Whatsoeuer things are honest, whatsoeuer things are iust, whatsoeuer things are pure, whatsoeuer things are louely, &c.

WHatsoeuer things are honest. Here is the second generall head of that Christian dutie which the Apostle commendeth vnto the Philippians, wherein he exhorteth them to thinke on, and to doe whatsoeuer things may grace them with a reuerent and comely grauitie, that their grauitie in all things pertaining to them being such as beseemeth their persons, they may so purchase vnto them∣selues reuerence amongst men. For so I vnderstand the word vsed by our Apostle in this place. Whence I obserue this lesson for vs; that whatsoeuer things beseeme our persons, we are to do them, and that with such a comely grauitie as may winne reuerence vnto our persons. This dutie the Apostle prescri∣beth vnto Titus, and in him vnto all Ministers, where he saith, Aboue all things shew thy selfe an example of good workes, with vn∣corrupt doctrine, grauitie, integritie, &c: where besides other things, ye see, he requireth in Titus, and so in other Ministers of the Gospell, grauitie, that is, such an outward graue cariage of themselues, as may winne reuerence vnto their persons. This dutie he prescribeth also to elder men in the same Chap∣ter, saying, that they ought to be sober, honest, &c: honest, that is, graue, euen with such a grauitie as may ioyne reuerence to their persons. And this dutie in this place he prescribeth euen vnto all, that we all labour vnto such a grauitie as best besee∣meth our persons whatsoeuer we be. Neither let any man here so mistake me, as if I meant, that in any man there should be

such an austeritie that a man may hardly come to the sight or speech of him. For the seruant of God should be meeke, and kind, and gentle, and curteous vnto all men, euen as the Apo∣stle exhorteth, saying, Be ye curteous one vnto another. But this is it I say, that in all men, according to their places and per∣sons, there ought to be a comely grauitie, in some more, in some lesse, but in all such as beseemeth them, and may ioyne reuerence to their persons.

This then should teach vs to take heed and beware of such lightnesse as is any way vnbeseeming our persons; of light∣nes in our attire and apparell, of lightnesse in our gate and ge∣sture, of lightnesse in our talke and speech, of lightnes in our actions and deeds. For grauitie in all these things is not more beseeming, then any such lightnesse is vtterly vnbeseeming in any man. To see a Minister weare this shagge and ruffian like haire, which is too too common among all sorts of men; to see him turne himselfe into euery cut, and euery new fashion of apparell that comes vp, or to heare him bring into the pul∣pit riming stuffe and scurrile ieasts to moue laughter: To see a Magistrate drinking & carowsing among boon companions, or dancing about a may-pole, or running into such folly as he should restraine in others: To see an ancient matron mincing her treadings, or tricking and trimming her selfe like vnto one of the yonger sort, or any way wantonly carying her self: to see a yong woman ful of talk, or much abroad in the streets, or familiar with others then of her owne sexe: to see a scholler courting yong women, or frequenting tauernes, innes, or ale∣houses, or sporting himselfe any way lasciuiously: generally to see a man more garish in his attire and apparell, more nice in his gate and gesture, more vaine in his talke and speech, more vnreuerent in his actions and deeds then is meet for his place and calling; how vnbeseeming is it? how disgracefull is it to their persons that offend any of these wayes? A mans gar∣ment, saith the sonne of Sirach, and his excessiue laughter, and his going, declare what person he is. Lightnesse in these things, shew that he is light, and consequently his credite amongst men, and that worthily, is also light. And yet how much do all sorts offend this way? Ministers and Magistrates, ancient

matrons and yong women, schollers, and men generally? Vn∣to euery of these, a reuerence beseeming them is due; which yet they want, because there wanteth in themselues that gra∣uitie which beseemeth their persons, and wherby they should win reuerence vnto their persons. For here, in my iudgement, is one very great cause of that want of reuerence which is e∣uery where. We complaine greatly, and not without iust cause, of great want of reuerence in the yonger sort towards their elders and their betters in their places: but certainly here is one great cause of it, we our selues euery man in his place, walke not in that grauitie that beseemeth our persons; we are not of that discreete and seemly cariage which should win reuerence vnto vs in our places: but not considering our selues one way or other, we bewray that vanitie, that light∣nes, that foolishnesse, and oftentimes that boyishnesse in our selues, which causeth want of reuerence, and bringeth con∣tempt vnto our persons. Well, ye see our Apostle would haue vs to thinke on and to do whatsoeuer things are graue, and decent, and beseeming our persons in our places. Let vs hear∣ken vnto our Apostle, and let vs euery man consider himselfe, and do that which is graue and beseeming vs in our places. Let vs auoide both in our apparell, and in our gesture, and in our talke, and in our deeds, whatsoeuer may bewray any kind of lightnesse in vs. So shall we do that which in this point we ought, and so shall we recouer that reuerence which we haue lost.

Whatsoeuer things are iust. This is the third generall head of that Christian dutie which the Apostle commendeth to the Philippians; wherein he exhorteth them to think on and to do whatsoeuer things are iust, that euery one may haue that which is right, and none may be defrauded of that which is due vnto him. For the Apostles speech here of iust things, is meant (I take it) of things which may be iustly required of vs, that such should be performed; not of things which we may iustly require of others; for such things we will exact fast e∣nough, though we be not exhorted thereunto. Hence then I obserue this lesson for vs, That whatsoeuer things may iust∣ly be required of vs, we are to think on them and to do them.

May the Lord iustly require a dutie of vs, and may the Prince iustly require a dutie of vs? Giue vnto God those things which are Gods, and giue vnto Caesar those things which are Caesars. That obedience which is due vnto the Lord, giue vnto him; and that loyaltie which is due vnto the Prince, giue vnto him. May our neighbour require a dutie of vs? The rule of our blessed Sauiour is generall, Whatsoeuer ye would that men should do vnto you, euen so do ye to them. And a most absolute and rare exam∣ple thereof we haue in Iob in Chap. 31. from verse 16. to 22. whence it is most plaine, that what could be iustly required of him by his neighbour, he was not awanting in it. Are we mai∣sters? what the seruants may iustly require of vs, that we must thinke on and do; as it is written, Ye maisters, do vnto your ser∣uants that which is iust and equall, knowing that ye haue also a maister in heauen. Are we seruants? what our maisters may iust∣ly require of vs, that must we think on and do; as it is written, Seruants, be obedient vnto them that are your maisters according to the flesh, in all things, not with eye-seruice as men-pleasers, but in singlenesse of heart, fearing God, &c. Are we husbands? what our wiues may iustly require of vs, that must we thinke on and do; as it is written, Husbands loue your wiues, and be not bitter vnto them. Are we wiues? what our husbands may iustly require of vs, that must we thinke on and do; as it is written, Wiues sub∣mit your selues vnto your husbands, as it is comely in the Lord. Are we fathers? Fathers, prouoke not your children to anger, lest they be discouraged. Are we children? Children obey your parents in all things, for that is welpleasing vnto the Lord. Which also tutors and schollers are to apply vnto themselues. Do we owe any thing to any man? Owe nothing to any man, but to loue one ano∣ther. Do we lend any money to any? If thou lend money to my people, saith the Lord, that is, to the poore with thee, thou shalt not be as an vsurer to him, ye shall not oppresse him with vsurie Are we Ecclesiasticall men, or temporall men, or militarie men, or scholasticall men, or publike men, or priuate men? Look what may be iustly required of vs by the lawes of the Church, or of the Common weale, or of armes, or of schollers, or of those cities and places where we dwell and liue, that we are to think on, and to do. Generally, what men soeuer we be, what things

soeuer may iustly be required of vs by the law of nature or of nations, by the law of God or of man, we are to think on them and to do them. And that for these reasons: first, because the things are iust in themselues; for otherwise they cannot iustly be required of vs: but being iust in themselues, we are to think on them, and to do them. Secondly, because the things which may iustly be required of vs, do indeed make vs debters vnto them that may require them of vs. For haue we counsell, wise∣dome, learning, strength, &c? We are debters vnto them that need these things, and require them of vs. And hereupon the Apostle said, that he was debter both to the Grecians and to the Barbarians, both to the wise men and to the vnwise: a debter to bestow on them such spirituall gifts as he had receiued of the Lord. Thirdly, because the things which are iustly required of vs, may be for their good that require them. For we are to do good vnto all, as the Apostle exhorteth, saying, Do good vnto all, but especially vnto them that are of the houshold of faith. Being then that thereby we may do good, whatsoeuer things may iustly be required of vs, we are to thinke on them, and to do them.

This then should teach vs in any case to beware of defrau∣ding any of any thing that is due vnto him. Let no man, saith the Apostle, oppresse or defraud his brother in any matter. But do we not defraud the Lord? defraud the Prince? defraud our neighbours and brethren? Yes surely. And wherein do we de∣fraud them? In that we giue them not that which is due vnto them; in that we do not thinke on and do whatsoeuer things they may iustly require of vs. For who is he that walketh in that obedience which the Lord most iustly requireth of him? Our manifold rebellions against our God, and our wilfull transgressions against his law, are too too great euidence a∣gainst vs. I cannot speake of many things wherein we sin all against our God. Giue me leaue to warne you at this time of o••e. Ye know how earnestly the Lord requireth of vs the sanctifying of the Sabbath, and how sharply he hath punished the breach of that commandement, euen by death, and deso∣lation of kingdomes. Yet how much do we profane it, as throughout the whole yeare, so especially at this time of the

yere, by bringing in our may-poles, by hauing our ales, by that most disorderly trunke-playing, by rifling, by bowling, and diuers other kinds of gaming; by our ill customes of riding, going, drinking, dancing, and many the like offensiue things on that day? If we must needs haue these things, some of which are heathenish, and the rest no way necessary and little better, yet let vs spare the Lord his day, let vs consecrate that day, and therein our selues vnto him. We haue other sinnes too many, though we do not adde this vnto them of profa∣ning the Lord his day. Let vs remember what the Lord in this iustly requireth of vs, and let vs not defraud him of this due. Againe, how many villanous and traiterous wretches are there, which giue not vnto their Prince that loyaltie which she most iustly requireth of them? Those most bloudy trea∣sons which her most vnnaturall subiects haue practised against her, besides many others plotted by those faithlesse and cruell monsters of Rome and Spaine, from all which the Lord by a most mighty hand hath deliuered her, and let vs still pray vn∣to our good God that he will still keepe her safe vnder his wings and deliuer her; those bloudie treasons, I say, shew how many haue defrauded her of that which is most due vnto her. Come lower, and what end shall we make? How imperi∣ous are masters ouer their seruants, and how vntrustie are ser∣uants toward their masters? How bitter are the husbands sometimes towards their wiues, and how vndutifull are they againe towards their husbands? How cockering are parents of their children, and how stubborne are children towards their parents? how negligent are tutors? how dissolute are schollers? how carelesse are they that owe, to repay that they owe? and how ready are they that lend to grate vpon them to whom they lend? How many men in the Ministerie de∣fraud their Churches of that which is due vnto them? and how many of the rest defraud the Common-wealth of that which is due vnto it? To speake all in one word, how few of all sorts thinke on and do that which might iustly be required of them? Well, ye see the Apostle would haue vs to thinke on and to do whatsoeuer things may iustly be required of e∣uery one of vs in our place. Let vs therefore euery one of vs

consider our selues in our place, and let vs see what thing it is that may iustly be required of vs. Not one of vs all but we shall find many things which the Lord our God, which our soueraigne Prince, which our neighbours and brethren may iustly require of vs. Not one of vs all, but we shall find many things which by the law of Nature, by the law of Natiōs, by the law of God, by the law of man, may iustly be required of vs. Let vs therefore euery one of vs thinke of these things, and let vs all of vs in our place do whatsoeuer may iustly be required of vs. Let our care be not to defraud any, God or man, Prince or people, neighbour or brother, one or other of that which is due vnto him, but whatsoeuer things are iust let vs thinke on them, and do them. So shall we do that which we ought, and so shall the wrath of the Lord which is kindled against vs, be turned away from vs. It followeth:

Whatsoeuer things are pure. This is the fourth generall head of that Christian duty which the Apostle commendeth vnto the Philippians; wherein he exhorteth them to thinke on, and to do whatsoeuer things are pure, that hauing their conuer∣sation honest, holie, and harmelesse, they might be blame∣lesse, innocent, and vndefiled by any filthinesse of sinne. Whence I obserue this lesson for vs, that whatsoeuer things are pure and cleane from all filthinesse of the flesh and of the spirit, we are to thinke on them, and to do them. The Scribes and Pharisees thought on and obserued an outward puritie, and cleannesse of the body; for they would not eate till first they had washed their hands. Which outward cleannesse of the body we do not mislike. But that is not the thing inten∣ded. For, as our blessed Sauiour teacheth, To eate with vnwa∣shen hands defileth not the man. Our aduersaries imagine that they thinke well on this point, a great many of them, if they keepe themselues single and vnmarried, though then they burne and wallow in all filthy lusts and pleasures. But the holy Ghost hath taught vs that marriage is honourable, and the bed vndefiled. And therefore he hath said vnto all, without exception of any, To auoyde fornication, let euerie man haue his wife, and let euerie woman haue her husband. That outward cleannesse then of the body in washing of the hands, and the

like, nor this abstinence from marriage are the pure things which we are to thinke on and to do, but farre other things.

We are to be pure in heart, hauing our hearts purified by faith. For by faith God purifieth our hearts. We are to be pure in our consciences, hauing our consciences purged from dead workes to serue the liuing God. We are to be pure in our tongue and talke, that our speech may be to the vse of edifying, and may minister grace vnto the hearers. We are to be pure in our works and deeds, that we may be blamelesse, and without rebuke for a∣ny thing that we do. We are to be pure in our bodies, that our bodies may be fit temples for the holy Ghost to dwel in. For, know ye not (saith the Apostle) that your bodie is the temple of the holy Ghost? To speake all in one word, we are to be pure in the whole man, both in our vtter and in our inner man, be∣ing cleansed from all filthinesse both of the flesh and of the spirit, and growing vp vnto full holinesse in the feare of God. This is that pu∣ritie which the Lord requireth at our hands, euen to be pure in our flesh and in our spirit, in our soule and in our bodie, in our hearts and in our consciences, in our words and in our deeds, that so we may be blamelesse and without rebuke.

What then? Am I come to teach you to be pure men and women? Dare I take vpon me to perswade you vnto purity? Yea, euen so beloued. As the Prophet saith, so say I vnto you, Wash you, make you cleane. And as our Apostle saith vn∣to Timothie, so say I vnto you, Keepe your selues pure. And with our Apostle here, whatsoeuer things are pure thinke on them, and do them. Yea, but this is a thing that cannot be: For none can say, I haue made my heart cleane, I am pure from sinne. True indeede, yet are we still to endeuour our selues vnto it, and to labour after it. We are to desire the best gifts; and we are to follow peace with all men, and holinesse: though in this life we cannot come vnto them and compre∣hend them. Otherwise that of our Sauior should be in vaine, Be ye perfect as your Father which is in heauen is perfect. This is a thing that cannot be, yet is it a thing that we must labor and striue vnto, both by prayer, and euery holy course. So, how∣soeuer we cannot be pure, yet must we labour and striue vn∣to it, both by prayer and euery holy course, that we may be

pure both in body and in soule, euen in our whole man, vntill the coming of Christ Iesus.

This then should teach vs to take heede and beware of whatsoeuer things may defile vs in our bodies or in our souls. The time was when they defiled themselues that touched a dead corps, or any thing that was vncleane. But all those things perished with the vsing. Now our blessed Sauiour hath told vs what the things are that defile the man, and those are, euill thoughts, murders, adulteries, fornications, thefts, false testimonies, slanders: likewise couetousnesse, scurrile ieasting, corrupt communication, and the like. And therefore the ho∣ly Ghost euery where giueth out caueats against these things, admonishing alwayes to take heed and beware of them. Let no corrupt communication proceede out of your mouthes, sayth the Apostle. And yet, how do many of vs defile our selues with filthie and vnseemly talke? It is a shamefull thing vnto chaste eares to heare what filthy ribauldries, what bawdy talking, what vncomely ieasting, what lewd and wanton songs and sonnets are vsed in many places both by men and women, old and yong. They remember not that their tongues were gi∣uen them therewith to glorifie the God of heauen, but as if their tongues were their owne to speake therewith what they list, therewith they despite the Lord, offend their bre∣thren, and defile themselues. Againe, Flie fornication (saith the Apostle;) euery sin that a man doth is without the bodie, but he that committeth fornication sinneth against his owne bodie. And yet how do men defile their bodies in all places with the filthi∣nesse of this sinne? Know we not (beloued) that our bodies are the members of Christ? or if we do, shall we take the members of Christ, and make them the members of an har∣lot? God forbid. Know we not that he which coupleth him∣selfe with an harlot, is one body with her? And shall we ioyne our selues vnto an harlot, & cut off our selues from the body of Christ Iesus? God forbid. Know we not that our bodies are the temples of the holy Ghost to dwell in? And shall we by following after strange flesh driue the holy Ghost out of the temples of our bodies? God forbid. If any man destroy the temple of God, him shall God destroy. Now what do we else but

destroy the temple of God, when we make our bodies a cage of vncleane birds, and of all hatefull lusts and pleasures? It behooueth therefore euerie man to looke into himselfe, how he suffereth himselfe to be defiled with this vncleannesse, that he keepe his body a pure virgin vnto the Lord. Againe, Let none of you (saith the Apostle) suffer as a murderer, or as a theefe, or as an euill doer, or as a busie body in other mens matters. And yet by killing, and stealing, and robbing, and all manner of euill doing we breake out, and as the Prophet saith, Bloud toucheth bloud. And indeede so little nowadayes do we thirst after purity in all our wayes, that we had euen as leife be counted impure as pure. Yea now we haue taken it vp for a scoffe and reproach vnto them that make any conscience of their wayes, that Forsooth they are pure men, and they are pure women; and if any such haply treade a little awrie, then, These be the pure men, these be the pure women. Thus instead of hearkning vnto the Apostles exhortation we mock and reproch them that endeuour to keepe themselues pure. Well, ye see that our Apostle would haue vs to thinke on, and to do whatsoeuer things are pure. Let vs hearken vnto the Apostle, and let vs labour and striue vnto it, both by praier, and euerie holy course, to be pure in body and in soule, in word and in deede, and in our whole man. Let vs abstaine from whatsoeuer things may any way defile vs: Fornication, & all vncleannesse, or couetousnesse, let it not once be named amongst vs, as it becometh Saints; neyther filthinesse, nor foolish talking, nor iesting, which are things not comely; but rather giuing of thanks. Euen whatsoeuer things are pure, let vs thinke on them, and do them. It followeth.

Whatsoeuer things pertaine to loue: This is the fift generall head of that Christian dutie which the Apostle commendeth vnto the Philippians, wherein he exhorteth them to think on, and to do whatsoeuer things are louely, and may procure them loue and fauour with all men. For so I vnderstand the Apostle in this place. Whence I obserue this lesson for vs, that whatsoeuer things may win vs loue and fauour amongst men, we are to thinke on them, and to do them. It is said of our blessed Sauiour, that he increased in wisedome, and stature,

and in fauour with God and men. And it cannot but be com∣mendable in vs, so to carrie our selues, as that we grow in loue and fauour amongst men. What then? Are we to com∣municate with the idolatrous in their superstitions, with the drunkards in their drunkennesse, with the lasciuious in their wantonnesse, with the idle in their idlenesse, with the vn∣thrifts in their vnthriftinesse, with the factious in their facti∣ousnesse, with the carelesse in their retchlesnesse, with the carnall in their carnalitie, that we may winne their loue and fauour? The fauour indeed of such is seldome wonne but so. But it is not so much the loue and fauour of them, as the loue and fauor of the good and godly that we are to seeke. What then? Are we to soothe and flatter them, to speake that we should not, that we may seeke to please them; to spare to speake that we should, lest we offend them; to hazard a good conscience, for the pleasing of them; or euerie way to labour to creepe into their fauour? for thus sometimes euen their fa∣uor is won. Nay, neither are we thus to seeke after the fauour of good men. But so we are to thinke on, and to do what∣soeuer things may winne vs loue and fauour amongst men, as that the same things also may purchase vs fauour with God: For otherwise if they be not acceptable vnto God, howsoe∣uer they might winne vs fauour amongst men, we are not to thinke on them, nor to do them. What then are the things which may winne vs fauour with God and men? If we put on tender mercie, kindenesse, humblenesse of minde, meekenesse, long-suffering, patience, and temperance: if we be true in word and deede, iust in our dealings, helpefull to the poore, honest in our conuersation, if we honour the aged, seeke not our owne, but the wealth of others, &c. these are things as pleasing vnto God, so such as winne the loue and fauour of all men, not onely the good and godly, but also the wicked and vngodly. These things therefore we are to thinke on and to do. And so our Apostle willeth, where he saith, Now there∣fore, as the elect of God, holy and beloued, put on tender mercie, &c.

This should teach vs to auoid the things which may bring vpon vs the hatred and obloquy of men. Otherwise then the maner of some is, who purposely do some things, that there∣by

they may spite and grieue some men. It is not the hatred or displeasure of men that may withhold vs from speaking, or doing that we ought. But if to spite or grieue some man, we sticke not to speake or do that which may displease our God, then our iudgement sleepeth not. If we bring vpon our selues the hatred of men, and withall the displeasure of God, the burthen will be too heauy for vs to beare. Let vs therefore hearken vnto the counsell of our Apostle, and let vs thinke on, and do whatsoeuer things may win vs loue and fauour with men, so that withall they be pleasing vnto God. Let vs auoide whatsoeuer things may bring vpon vs the ha∣tred or displeasure of men, specially such as are displeasing vnto God. Let vs loue and liue so, that we may be loued of God and man; euen whatsoeuer things are louely, let vs think on them, and do them.

LECTƲRE LXXXV.

PHILIP. 4.

Verse 8. Whatsoeuer things are of good report, thinke on these things, and do these things,

9. Which ye haue both learned, and receiued, &c.

THere is yet remaining another generall head of Christian piety, which the Apostle commen∣deth vnto the Philippians, wherein he exhor∣teth them to thinke on, and to do whatsoeuer things are of good report amongst men, that by such things they may win vnto themselues a good name, and be well spoken and reported of in the places where they liue. Whence I obserue this lesson for vs, that whatsoeuer things may purchase vs a good report, or continue our good name amongst the sonnes of men, we are to thinke on them, and to do them, that as much as is possible we may heare well of all men. A good name (saith Salomon) maketh the bones fat: that is, so comforteth, and reioyceth, and strengtheneth a man

as good fare which maketh him fat and well liking; yea, A good name (saith the same Salomon) is to be chosen aboue great riches: yea, a good name is better then a good ointment. A good life (saith the sonne of Syrach) hath the dayes numbred, but a good name endureth for euer: it continueth with thee aboue a thou∣sand treasures of gold. And therefore it is that men are often∣times as iealous of their good name and good report among men as of their liues, and count themselues (after a sort) killed when their good name is empaired, or called into questi∣on. To haue then a good name, ye see, and to be well repor∣ted of, is as much worth as gold; nay, as a thousand trea∣sures of gold; nay, as much worth as a mans life. Therefore the Apostle exhorteth to procure things honest before all men: things honest, that is, things which may purchase vs credite, and make vs to be well reported of amongst men: And our Apostle in this place, to thinke on, and to do whatsoeuer things are of good report. Now then, what are the things that make vs well reported of amongst men? Surely, if it be said of vs, that we are men dealing faithfully, truly, iustly and vprightly; liuing honestly, soberly, purely and godly; walking wisely, modestly, peaceably, and louingly with our brethren, bearing things patiently as becometh the Saints of God; in a word, hauing faith and a good conscience, and whatso∣euer things pertaine to vertue: if we be such men, these things will make vs well reported of, and either bring vs to a good name if we had it not, or continue our good name if we haue it. For these are things of good report, both before the Lord, and also before men.

Yea but this is great vanitie, to seek after fame & good re∣port among men, that men may speake well, and report well of vs. It is so indeed, if therein we seek our owne glorie. For how good soeuer, how full of rare vertues soeuer the things be that we do, if therein we seeke our owne glorie, it is sure∣ly great vanitie. We must therefore know, that we are to thinke on, and to do the things that are of good report, both before the Lord, and also before men, not for our owne glo∣rie, but for the glorie of Christ Iesus in whom we beleeue, for the glorie of the Gospell of Christ Iesus, which we professe.

We must haue care that we may be well spoken of, well re∣ported of, not for any tickling vanitie of our owne praises, but that the name of God, that the truth of Christ Iesus might be well spoken of for our sakes. For it is an ornament and ho∣nour vnto the truth with men, if the professors of the truth be of good report amongst men. And therefore our blessed Sauiour saith, Let your light so shine before men, that they may see your good workes, and glorifie your Father which is in heauen. And our Apostle describing the office of a Minister, saith, that he must be well reported of, euen of them that are without, lest he fall into rebuke, indeed that the word of God be not euill spoken of. And the Apostle Peter prescribing vnto wiues how they ought to order themselues towards their husbands, saith, that they are to be subiect vnto them; and why? that euen they which obey not the word, may without the word be wonne by the conuersa∣tion of the wiues, while they behold their pure conuersation which is with feare. And to the s••me purpose he giueth this generall exhortatiō, Haue your conuersation honest among the Gentiles, that they which speake euill of you as of euil doers, may by your good works which they shall see, glorifie God in the day of visitation. To the end therfore that God may be glorified, and that the truth which we professe may be wel spoken of, we are to thinke on and to do whatsoeuer things are of good report, whereby we may winne or continue a good name and report amongst men.

This then should teach vs to take heed and beware of what∣soeuer things may bring an euill report vpon vs; and the ra∣ther, for that the hurt thereof lights not vpon our selues alone, but vpon the name of our God whereby we are called, and vpon the truth of our God which we professe. What ill re∣ports Eli his sonnes heard touching the offerings of the Lord, we all know, as also how therefore men abhorred the offerings of the Lord. Their sinne which they committed was very great, and brought a very ill report vpon them; but hereby it is ag∣grauated, that it brought a dishonour vpon the holy name of God and the offerings of the Lord. And so must we reckon, that whatsoeuer ill report we bring vpon our selues by any e∣uill that we do, it lights not on our selues alone, but vpon our God in whom we beleeue, and vpon his truth which we pr••∣fesse.

And yet how carelesse are we of such things as bring ill reports vpon vs? Factions, diuisions and contentions, what ill reports do they bring vpon vs, and vpon the truth which we professe? And yet how is the corne ouergrowne euery where by these weeds and tares? Euery one of vs will post the name off from one to another. The Brownists and Barrowists they make no diuision in the Church; the ringleaders of factions, they make no factions in societies; the firebrands of conten∣tion, they make no contention among neighbours and bre∣thren, but such, and such, and such. But yet the thing remaineth to our great infamie; faction, diuision and contention, they grow vp to our shame. Againe, vsurie (I thinke) will be con∣fessed to be a thing of euil report: I am sure the Lord hath for∣bidden it, euen all vsurie or vantage, call it biting vsurie, or what else you will; and that the Prophet Ieremie so lothed it, that he washed his hands cleane of either lending or borrow∣ing vpon vsurie; that Nehemiah swept it out from among the people as a great filthinesse; and that Ezechiel condemneth giuing vpon vsurie, or taking increase, by what name soeuer you will call it. And yet how many professors of the truth heare euill for this sinne? and how ill doth the truth it selfe heare for this sinne? I assure my self, that the aduersaries of the truth offend a hundred fold more this way, then do the pro∣fessors of the truth. But being a thing of euill report, I could wish that the professors of the truth would with Ieremie wash their hands of this sin. I should instance in many other things of euill report. But by these you will coniecture what is to be said of the rest. For generally this I say, whatsoeuer the thing be, if it be of euill report, we are not to thinke on it, not to do it, lest not onely we, but the truth of Christ Iesus heare euill for our sakes.

Yea but what if an euill report be brought vpon vs with∣out a cause? What if we be counted schismaticall, factious, contentious, vsurers, or the like, without a cause? Without a cause? then no matter. If there be a cause of such report, then we are to looke vnto it: but if not, we need not to be moued much at the matter. Nay, our Sauiour tels vs, that we are bles∣sed when men speake all maner of euill against vs for his sake

falsly, and that we are to reioyce and be glad. In these cases we are to passe with the Apostle, by honour and dishonour, by euill report and good report. We cannot stay men from re∣porting ill of vs. Our blessed Sauiour himselfe heard it said of himselfe, that he was a glutton, and a drinker of wine, a friend of Publicans and sinners. What maruell if the world speake euill of vs, and like the Dragon cast out whole flouds of euill reports vpon vs? But this we are to looke vnto, that neither we thinke on, nor do any thing that may bring an euill report vpon vs iustly. For we heare what our Apostle saith; Whatsoeuer things are of good report, we are to thinke on them and to do them, but whatsoeuer things are of euill report, we are not to thinke on them nor to do them. Let vs therefore carefully looke vnto the things whereon we set our hearts, or where∣unto we set our hands. Is it a thing of good report, which may make vs well spoken of amongst men? Let vs then thinke on it and do it, that so the truth which we professe may be well spo∣ken of. But is it a thing of euill report, which may make vs ill spoken of? Let euen this be enough to disswade vs from thin∣king on it, or doing it, whatsoeuer it be, lest the way of truth be euill spoken of. By things of good report, our God, and his truth, and our selues shall haue honour: but by things of e∣uill report, our God, and his truth, and our selues shall be dis∣honored. Let vs therefore think on and do whatsoeuer things may bring on vs a good report, and auoide both the thought and the deed of whatsoeuer may bring an ill report vpon vs.

The last thing which I note in this generall conclusion of the Apostles exhortations, or rather in the exhortation, is, that the Apostle would haue the Philippians to thinke on these things, and to do these things. For these two, howsoeuer they be seuered in place by our Apostle, yet are they to be ioyned in the opening of these words, and in following of the Apostles exhortation. He would therefore haue the Philippi∣ans to thinke on these things, that is, to enter into a diligent consideration of these things with themselues, and in their hearts to loue and affect them, and likewise to do these things, because it would be to no great purpose, that in their hearts they should loue and affect these things, and enter into a seri∣ous

consideration of them, vnlesse also they should practise them in their liues. Whence I obserue this lesson for vs, that vnto the performance of Christian pietie and holy dutie, it is not enough to thinke on seriously with our selues, and in our hearts to loue and affect whatsoeuer things are true, &c. vn∣lesse also in our outward actions we follow whatsoeuer things are true, &c. Both in our hearts we must thinke on, and loue, and affect the things that are good; and in the words of our mouth, in the workes of our hands, and in the wayes of our liues, we must shew forth the same. Heart and hand must go together. If the heart endite a good matter, the tongue must be the pen of a readie writer: if the heart beleeue vnto righ∣teousnesse, the tongue must confesse vnto saluation: and if the knowledge of such things as accompanie saluation be in the vnderstanding, there must also be an holy practise of such things in the life and conuersation. And therefore Dauid prayed, that both the meditations of his heart and the words of his mouth might be acceptable in the sight of the Lord; no doubt, that both in his heart he might thinke on, and with his mouth might speak, and in his life might practise those things which were good and right in his eyes. And in another place he professeth, not onely that he loueth the law of the Lord, & meditateth therein continually, but also that he keepeth his commandements with his whole heart. For as our blessed Sa∣uiour saith, Not euery one that saith vnto me, Lord, Lord shall en∣ter into the kingdome of heauen, but he that doth the will of the Fa∣ther which is in heauen: and as the Apostle saith, Not the hearers of the law are righteous before God, but the doers of the law shall be iustified: so is it likewise in this whereof we now speake, that not euery one that thinketh on, or loueth and affecteth the things that are good, by and by performeth the holy duties of Christian pietie, but he that sheweth forth his loue in the holy practise of a Christian life and conuersation. Nay, indeed whatsoeuer profession we make, and howsoeuer we say that we thinke on, and loue and affect the best things, yet vnlesse the fruite thereof shew it selfe in our outward actions, in our liues and conuersations, in vaine do we perswade our selues of Christian pietie in our selues. For where the Spirit worketh

in the heart a serious cogitation, a true loue and affection vn∣to whatsoeuer things are good, there also by the power and worke of the same Spirit the fruite of these things is seene in the practise of a holy life and conuersation: so that as we thinke on, and loue, and affect the things that are good, so we will be readie also to do and to practise that which is good.

Let this then teach vs to take heed how we flatter our selues with a vaine perswasion of Christian pietie and performance of holy dutie, when indeed we are farre from it. Thou wilt say vnto me, that thou thinkest on the things that are true, and holy, and iust, &c. as much as any man doth: but thou must say it and proue it, or else howsoeuer thou perswadest thy selfe of thy performance of a good Christian dutie in that thou thinkest on, and louest, and affectest the things that are good, yet thou deceiuest thy selfe. For say that thine heart is set on, and that thou hast a very good mind vnto whatsoeuer things are true; thou must also proue it by doing whatsoeuer things are true, by embracing a truth in religion, by speaking the truth with thy mouth, and by being that in truth, which thou wouldst seeme vnto the world to be, or else thou deceiuest thy selfe. Say that thou louest and affectest whatsoeuer things are honest, thou must also make proofe of it by doing what∣soeuer becometh thy person in thy place, with all decent gra∣uitie, or else thou deceiuest thy selfe. Say that thine heart is set on whatsoeuer things are iust; thou must make proofe of it by doing whatsoeuer things may be iustly required of thee by God or man, or else thou deceiuest thy selfe. Say that thine heart is set on whatsoeuer things are pure; thou must also make proofe of it by abstaining from all filthinesse of the flesh and of the spirit, or else thou deceiuest thy selfe. Say that thine heart is set on whatsoeuer things are louely; thou must also make proofe of it, by doing whatsoeuer may winne thee loue and fauour with God and men, or else thou decei∣uest thy selfe. Say that thine heart is set on whatsoeuer things are of good report; thou must also make proofe of it by do∣ing whatsoeuer may make thee wel reported of, and the truth for thy sake, or else thou deceiuest thy selfe. Say that thine heart is set on whatsoeuer things are good and commenda∣ble;

thou must also make proofe of it by doing whatsoeuer things are good and commendable, and abstaining from the contrary, or else thou deceiuest thy selfe. And therefore cer∣tainly a great many of vs doe deceiue our selues. For by our outward actions it appeareth how farre otherwise we doe then we should, lying one vnto another, doing things not seemly, defrauding others of that is due vnto them, defiling our owne selues, grieuing one another, bringing vpon our selues euill reports, and following after that which is euill & blame worthy. We would (it may be) serue God, but we do serue Mammon: we would (it may be) seeme religious, but we are couetous: we crie (it may be) in our hearts, and with our mouthes, Lord, Lord; but we do not the wil of the Lord: we would sit (it may be) at the right hand and left hand of Ie∣sus in his kingdome, but we cannot away with it to drinke of his cup. In a word, we would make a shew of godlinesse, but we denie the power thereof; we would seeme to professe Ie∣sus Christ, but we do turne the grace of God into wantonnes. Thus we deceiue our selues while we do not both thinke on, and do the things that are good, and such as accompanie sal∣uation. Let vs therefore as many as feare the Lord, and desire to walke in his wayes, hearken vnto our Apostle, and both thinke on and do whatsoeuer things are true, &c. He that hath made all, and is onely worthy of all, let him haue all: heart and hand, thought and deed, word and work, let all be employed in his seruice, let all be alwayes bent vnto whatsoeuer things are true, &c. that still we thinke on them and do them.

Which ye haue both learned, &c. This is the former reason which the Apostle vseth to enforce his exhortation vnto the Philippians; and it is drawne, as ye see, from the things where∣unto he exhorteth them, which were no new things, such as they had not knowne or heard of, but which they had both learned, and receiued, and heard, and seene in him. Where I note, that the things whereunto he exhorteth them, were such as they had both learned, and receiued, and heard, and seene in him, and therefore such as both he might the better vrge, and they should the rather follow. Whence first I obserue this lesson for the Minister and teacher of the word, that if he wil

do good with his people, and preuaile with them vnto euery holy course, he must both teach them with the word of truth and with example of life, that both they may heare & learne the truth from his mouth, and likewise see the same expressed in his life. And therefore our Apostle exhorteth Timothy to be an example vnto them that beleeue, in word and in conuersation; in word, that from his mouth they might be instructed in the wholesome word of truth; and in conuersation, that in his life they might see that integritie which becometh Saints. So likewise he exhorteth Titus, Aboue all things to shew himselfe an example of good workes, with vncorrupt doctrine, with grauitie, in∣tegritie, and with the wholesome word that cannot be reproued: so that he would haue him both to teach the truth soundly and sincerely, and in his life to carry himselfe with all grauitie and integritie, to be a patterne of good works & holinesse of life. And so the Apostle Peter exhorteth all Ministers to feede the flocke of God which dependeth on them, and to be examples to the flocke; to feede them with the bread of God, the wholesome word of truth, and to be examples vnto them in all holinesse of life. Otherwise, whatsoeuer they build with the one hand, they pull downe with the other; and like vnto the naughtie cow, turne downe with their foote all the milk that they haue yeelded. For preach they neuer so well, labour they neuer so painfully, be they neuer so eloquent and mightie in the Scriptures, if their life be offensiue, their teaching will be vnprofitable. Nay, if their people can once say vnto them, Physition heale thy self; Thou that teachest another, teachest thou not thy selfe? Thou that preachest, A man should not steale, doest thou steale? Thou that sayest, A man should not commit adulterie, doest thou commit adulterie? Let them neuer looke to preuaile with them for any thing that is good. O but the people should re∣gard what their teachers say, not what they do. True indeed; for so our Sauiour hath said. But the teachers should be care∣full, as of that they say, so of that they do, to leade their peo∣ple in and out, both in soundnesse of doctrine and in holinesse of life. For as a woe is vnto them if any perish for want of fee∣ding, so likewise if any perish by their ill and naughtie exam∣ple of liuing.

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Let thē then look vnto this, y^t neither attend vnto doctrine, nor giue good exāple of life vnto others; & they also y^t attend vnto doctrine, but do more harme by their example of life thē they do good by their teaching; and they also that hauing care that their life be not offensiue, either do not, or cannot teach their people y^e things that belong vnto their peace. The good Minister of Christ shold be able at all times to presse his people vnto the things which they had learned, and receiued, and heard, and seene in him. He that faileth in either, doctrine or life, hath his wo; how much more he that faileth in both?

Secondly, hence I obserue this lesson for you that are hea∣rers of the word, that whatsoeuer good things ye haue lear∣ned, receiued, heard, and seene in your Ministers and teachers, those things ye should thinke on and do. For is there a neces∣sitie laid vpon vs to preach the Gospell vnto you, and is there not a necessitie laid vpon you to heare the word of your sal∣uation from our mouthes? Is there a wo vnto vs if we preach not the Gospell vnto you, and is there not a wo vnto you if ye heare not the Gospell of vs? Lieth there a charge vpon vs to be examples vnto you of holinesse of life, and integritie of conuersation; and lieth there not a charge vpon you to be fol∣lowers of vs in all holinesse of life and integritie of conuersa∣tion? Yes beloued: if we be to bring the Gospell of your sal∣uation vnto you, ye are to receiue it of vs: if we be to shew you all the counsell of God, ye are to heare it of vs: if we be to go before you in a sanctified life, ye are to follow vs, and so to walke as ye haue vs for an example. And therefore saith the Apostle vnto the Hebrewes, Remember them which haue the o∣uersight of you, which haue declared vnto you the word of God, whose faith follow, considering what hath bene the end of their con∣uersation. And our Apostle in the Chapter before, Be ye fol∣lowers (saith he) of me, and looke on them which walke so, as ye haue vs for an example. Which of vs would not condemne that child that should not hearken to y^e good counsell of his father? or y^e subiect y^t shold contemn his Princes Embassador? Beloued, we are your fathers in Christ Iesus, to beget you by the immortal seed of y^e word vnto a liuely faith & hope in Christ Iesus. How ought ye then as deare childrē to hearkē vnto your fathers in∣structiō, & to walk as ye haue vs for an exāple. We are y^e Em¦bassadours

of the King of kings and Lord of Lords, euen of Christ Iesus; sent vnto you in his stead, to declare vnto you the will of our heauenly Father, and to beseech you to be re∣conciled vnto God. How ought we then to be receiued of you, and how ought our message to be entertained?

But do ye hearken vnto vs as vnto your fathers in Christ Iesus? Do ye receiue vs as the Ambassadours of Christ Iesus? Is our message entertained as sent from Christ Iesus? I beare you record, some of you, that ye receiue our message, and hearken vnto vs gladly. But if all of you shall say that ye do so, then must I say vnto you as Samuel said vnto Saul, when Saul told him, that he had fulfilled the commandement; What then (said he) meaneth the bleating of the sheepe in mine eares, and the lowing of the oxen which I heare? So say I vnto you, what meaneth then the gunning and drumming in mine eares? what meaneth the Lording and Ladying which I heare? If we come vnto you, and speake vnto you in our owne name, heare vs not: but if we come vnto you, and speake vnto you in the name of the Lord, will ye not heare vs? If ye will not, it is not vs, but it is the Lord that ye refuse to hearken to and obey; as it is written, He that heareth you heareth me, and he that despiseth you despiseth me, saith the Lord. We onely, as the Lord his watchmen, warne you of the wickednesse of your wayes: we onely, as the Ambassadours of Christ Iesus, pray ye that ye be reconciled vnto God. If ye hearken not sin lyeth at the doore, indignation and wrath is vnto them that disobey the truth. Beloued, it is not yours, but you that we seeke. It is not out of the humour of one that can abide no pastime that we speake vnto you, but out of the desire of one that would haue you blamelesse and pure, and the sonnes of God without rebuke. In Christs stead therefore I beseech you to leaue off these disordered sportings and meetings. The custome of them is heathenish, the abuses of them great, and the inconueniences which follow them, many. Thus ye haue learned, and receiued, and heard; and therefore thinke not on them, nor do them.

LECTVRE LXXXVII.

PHILIP. 4.

Verse 9. And the God of peace shall be with you.

10. Now I reioyce also in the Lord greatly, that now at the last ye are reuiued againe to care, &c.

THE latter reason which the Apostle vseth to enforce his exhortation, remaineth now to be spoken of, which is a promise, that the God of peace shall be with them, if they will thinke on these things, and do them. The thing then that vpon hearkening vnto his exhortation is promised, is, the presence of the onely wise and euerliuing God, sometimes called the God of glorie, in whom onely is the fulnesse of glorie, and vnto whom all glo∣rie is due; sometimes the God of loue, in whom onely is true and perfect loue, and who alone is for himselfe to be lo∣ued; sometimes the God of comfort and consolation, in whom, and by whom alone we haue true comfort vnto our soules; sometimes our peace, which of Iewes and Gentiles hath made one bodie, and broken downe the partition wall which was betweene vs and them; sometimes the King of peace, vnder the couert of whose wings we liue in peace; and sometimes the God of peace, as both here, and often else∣where. Now he is called the God of peace, both because of our reconciliation which he hath wrought by Iesus Christ: for so it is said, that he hath reconciled vs vnto himselfe by Iesus Christ: and because of that peace of conscience which he communicateth vnto vs through our reconciliation with him by Iesus Christ: for so it is said, that being iustified by faith, we haue peace towards God through our Lord Iesus Christ: and likewise because of that outward peace which he giueth vs in the world, so farre forth as is for his glorie, and our good. When then the Apostle saith, that the God of peace shall be

with them, the fruit of Gods presence with them is thereby signified, in that he is called the God of peace. For here∣upon thus I vnderstand this promise, that if they thinke on, and do these things which he hath commended vnto them, then the God of peace shall be with them to reconcile them vnto himselfe, to giue them peace of conscience through their reconciliation with him, and to blesse them with outward peace in the world, so farre forth as shall be for his glorie, and their good, so that the fruit of their innocencie and pie∣tie shall be peace, inward and outward, with God, in their soules, and in the world.

Where first, in that the Apostle, the rather to enforce his exhortation, annexeth this mercifull promise, that in so doing, the God of peace shall be with them, I obserue the great mercie of our God toward vs, who to winne vs to the performance of such Christian dueties as we owe vnto him and to our brethren, doth both in his owne person, and in his Ministers, draw vs thereunto, by most sweete and lo∣uing promises. If we looke into the worke of our creation at the beginning, we shall finde that we were created, formed, and made for the glorie of God, that we might glorifie him by doing his will, and walking in his wayes. If we looke in∣to the worke of our recreation by Iesus Christ, we shall find that we are treated in Christ Iesus vnto good workes, which God hath ordained that we should walke in them. If we looke into the written Law of God, we shall finde, that whatsoeuer things are true &c. we ought to thinke on them, and to do them. So that by the law of our creation, by the law of our recreation, by the holie law of God we are to do whatsoeuer Christian dutie may iustly be required of vs by God, or man; and when we haue done all that we can in any of these things, we haue done no more but that which was our duety to do, euen that which, as we are Gods workemanship, we are bound to do. And yet such is the mercie of our God, as that to bring vs vnto such Christian duties as we are bound to performe, he makes many large and great promises, both by himselfe, and by his Ministers. In Deuteronomy, If thou shalt obey (saith the Lord by Moses) the voyce of the Lord thy God, and obserue

and do all his commandements which I command thee this day, then the Lord thy God will set thee on high aboue all the nations of the earth, and all these blessings shall come on thee, and ouertake thee, &c. To hearken vnto the voyce of their God, and to obey his will, were things whereunto they were bound, and which they were, vpon their allegeance, to do. Yet behold by how many and great promises of blessings he inuiteth them there∣unto. In our Apostle likewise, To them that by continuance in well doing seeke glorie, and honour, and immortalitie, God shall re∣ward eternall life. To continue in well doing, is a duty where∣unto we are bound. For so it is written, Cursed is euerie one that continueth not in all things which are written in the Booke of the Law to do them: Yet behold, to prouoke vs hereunto, a promise of eternall life. Quite otherwise then it is with vs: for which of vs, to draw our seruants to the performance of such duties as by their places they are to do, allure them by promises? Nay, we require of them that which is their dutie to do, and looke for it at their hands. But promises, they are for children. But as in other things, so is it in this, God is not as man. He hath giuen vs a Law to keepe, and prescri∣bed vs duetie, to obserue, which we his seruants are to keepe and obserue, and the performance whereof he may abso∣lutely require of vs. Yet doth he not so, but by many pro∣mises of great rewards he prouoketh vs vnto whatsoeuer he requireth of vs, as might be proued by infinite testimonies out of the holy Scriptures.

This should serue to stirre vp our dull mindes, and to make vs follow hard toward whatsoeuer holy duties, towards God, or towards man, are required of vs. That we must be allured by promises, argues our dull mindes and vnwilling to the things that are good, vnlesse we be euen drawne vn∣to them by promise of reward. But in that we are allured by promises, let this stirre vs vp to follow after such holy duties as haue such promises of reward from the Lord. If the world do promise honour, there needes not any to spurre the am∣bitious forward: so is it with the sensuall man, if the flesh do promise pleasures; and so is it with the couetous, if the blow∣ing of any winde do promise riches; they make haste, and

poste apace after these things, and striue who should be the foremost. Shall the promises of the world, of the flesh, or of any like thing so stirre vp the ambitious, sensuall, and coue∣tous worldlings to runne after their vanities; and shall not the promises of the Lord stirre vp his children to follow after such things as haue such promises of reward from him? Shall the words of winde and worse so preuaile with them to run after, I say not after a corruptible crowne, but after worse then vanitie; and shall not the word of the Lord preuaile with his children to runne after such holy duties as bring with them an incorruptible crowne? It is a shame that the children of darknesse should thus ouergo the children of light in their generation. Let not the vaine promises of the world preuaile more with them to draw them vnto worldly vanitie, then the sure promises of the Lord with vs to draw vs vnto Christian pietie. Let vs not despise the mercie of the Lord, but, as dutifull children, let vs follow after that where∣unto, by louing promises, he doth so prouoke vs, as parents are wont to do their children. If he onely required it, we were to do it. How ought we then to bestirre our selues when he promiseth great blessings for doing that we should? Let vs then hearken when he promiseth, and surely waite for what he promiseth.

Secondly, from the thing promised, in that it is said that the God of peace shall be with them, to giue them peace out∣ward and inward, with God, in their soules, and in the world, if they will thinke on, and do those things whereunto he ex∣horteth them; I obserue what the fruit of innocencie, pietie, and holy walking with God and men is; the God of peace shall be with such as so walke to giue them his peace. Be per∣fect, (saith the Apostle) be of good comfort, be of one minde, liue in peace, and the God of loue and peace shall be with you. In which words the Apostle in few words compriseth the summe of that Christian pietie and duty which he requireth of the Co∣rinthians; and withall sheweth that this fruit shall follow vp∣on the performance thereof, the God of loue and peace shall be with them, that his loue being shed abroad in their hearts by the power of the Spirit, they may be fulfilled with that

peace which passeth all vnderstanding. Will we then haue the Lord to be present with vs by his grace? Will we haue the God of peace to be with vs to giue vs his peace? Then must we liue soberly, and righteously, and godly in this pre∣sent world; and whatsoeuer things are true, whatsoeuer things are honest, whatsoeuer things are iust, &c. we must thinke on them, and do them. For so the God of peace shal be with vs if we walke with God, and with men as we ought, thinking on & doing such things as are good, & accompany saluation. Where withall we must know that this fruite of Gods presence, this blessing of peace by the God of peace, followeth not vpon the merit and worth of any performance of any Christian piety or duty which we can thinke on or do: for, could we do more by much then we are able to do, yet should we do but that onely which is our duty to do, as before I told you. And where nothing but duty is perfor∣med, what merit is there for the performance? Nay, what∣soeuer good we do, or possibly can do, it is so polluted by the filthinesse of the flesh and of the spirit wherewithall we are defiled, that if it be weighed, it will be found too light in it selfe to deserue any good at the Lords hand. Not one straight line that we draw, but all our paths are crooked, and all our righteousnesse is as filthy clouts: So that no merite but of death which is the due reward of sinne. How then is it that this fruit, of Gods presence, this blessing of peace by the God of peace followeth our performance of Christian piety? It is not of merite, but according vnto promise. For as in this place ye see, he hath promised such fruite to follow such holy wal∣king. He then which hath promised, being not as man that he should lie, or as the sonne of man that he should repent, but being faithfull in his promise, giueth such grace where there wanteth merit, euen because he hath promised. And if we keepe the condition, the promise shall surely be fulfil∣led; if we thinke on and do these things which we haue heard and learned, then the God of peace shal surely be with vs, be∣cause he hath so promised. Do I say, if we keepe the conditi∣on, if we thinke on, and do these things which we haue heard and learned? Yea I say so: but here see the mercie of God.

He imposeth a condition vpon vs, he requires a duty of vs, to thinke on, and do these things. And what, is it in vs to keep the condition? is it in vs to thinke on, and do these things? Nay, our Apostle plainly telleth vs, that we are not sufficient of our selues to thinke any thing that is good, as of our selues, but our sufficiencie is of God. Ill enough we can thinke of our selues: for in our selues all the imaginations of the thoughts of our hearts are onely euill continually: but we cannot thinke any thing that is good as of our selues. What, not thinke? How then can we do the thing that is good? Our Apostle tells vs, that it is God that workes in vs both the will and the deede, euen of his good pleasure: So that if we desire any thing that is good, or do any thing that is good, it is God that workes in vs, both the good desire, and the good deed. To the point then, the Lord imposeth a condition vpon vs, and he alone enableth vs to the performance of the condition; he requireth of vs to think on, and to do those things which are true, honest, iust, &c. and he alone suggesteth vnto vs both the thinking on, and the do∣ing of these things; and he saith vnto vs, If ye walke in my Lawes, &c. and be alone maketh vs to walke in his Lawes, and worketh in vs whatsoeuer thing is good. So that when the Lord maketh good his promises vnto vs, and crowneth vs with rich graces according to his promise, he onely crow∣neth and graceth his owne workes which he hath wrought in vs. Thus then ye see, that so the God of peace shall be with vs if we thinke on, and do whatsoeuer things are true, &c. not that eyther the merit of our Christian and holy walking procureth that promise of the Lord, or that it is in vs to per∣forme the condition, that so we may receiue the promise. But it is the Lord that worketh in vs both to thinke on, and to do these things, and that bindeth himselfe by promise to be with vs, if we thinke on, and do these things: and therefore, if we thinke on, and do these things, he will be with vs, be∣cause he hath promised.

Hence then let vs learne what shall be vnto them that do do not thinke on, nor do whatsoeuer things are true, &c. e∣uen whatsoeuer things they haue learned, and receiued, and seene in their Ministers and Teachers, namely this, The God

of peace shall not be with them. There is no peace (sayth the Lord) to the wicked. And againe, The wicked (saith the Pro∣phet) shall be turned into hell, and all the people that forget God. Now, who forget God, if not they that do not thinke on and do the things that they haue learned, and receiued, and heard, and seene in Gods Ministers? Nay, it cannot be that the God of peace should be with them that so neglect the things that belong to their peace. For them that honor him he will honour, and they that despise him shall be despised. Ioyne light and darkenesse, Christ and Belial; and then let the God of peace be with them that neglect the things that belong vnto their peace. And yet how many are there that will not come to learne, & receiue, and heare of vs the things that belong vnto their peace? how many that neuer thinke on, or do the things that they haue learned, and receiued, and heard of vs, the things that are true, honest? &c. The absence of some (for the most part) from these our holie meetings, and the dissolute negligence of others, which being present, are as if they were absent, giue too too plaine testimonie to the truth of that I say. O would we haue the God of peace to be with vs! who is so desperately wicked that would not? Here we see how we may haue the God of peace to be with vs, namely, if we thinke on and do those things which we haue learned, and receiued, & heard of our teachers in Christ Iesus. But if eyther we shall oppose our selues vnto those things, as some do; or neglect to thinke on and do those things, as too many do; or absent our selues from the hea∣ring, and learning, and receiuing of those things, as others do, how shall the God of peace be with vs? Nay, he shall set himselfe against vs, and in stead of peace with him and in our owne soules, he shall arme himselfe against vs, and send trouble into our soules. Let vs therefore thinke on, and do whatsoeuer things are true, &c. euen whatsoeuer good things we haue learned, and receiued, and heard, and seene in our Ministers and Teachers: and let vs take heed how either we oppose our selues vnto them, or neglect to thinke on, and do them, or absent our selues from the hearing of them. If we do, the God of peace shall be with vs to giue vs his peace.

but if not, he will set himselfe against vs; and howsoeuer for a time we sleep securely, yet shall he make vs at warre against our selues. Thus farre of this exhortation, and the reasons hereof.

Now reioyce I also, &c. After those sundrie exhortations vn∣to the Philippians in the former part of this Chapter, whereof hitherto we haue spoken, now followeth the latter part of the Chapter, wherein he giueth thankes vnto the Philippians for that bountifull liberalitie which they sent vnto him lying at Rome in prison, by the hands of Epaphroditus their minister, therewith to supply such things as he lacked. First therefore he signifieth his reioycing for their great care for him, shewed by the things which they sent him by their minister, vers. 10. Secondly he signifieth his reioying to be, not so much for the gift they sent him, as for the fruite which thence redounded vnto them, from ver. 11. to 18. Thirdly he commendeth their liberalitie, and wisheth the recompence thereof into their bo∣some, vers. 18, 19. These be the generall points. First then he signifieth (I say) his reioycing for their great care for him, when he saith, Now reioyce I, &c. In that he saith, I reioyce greatly, he signifieth the greatnesse of his reioycing, that he was almost rauished with ioy for their care for him. In that he saith, I reioyce greatly in the Lord, he signifieth that his ioy was not carnall, or conceiued vpon the greatnesse of the gift, but that the Lord by his Spirit had enlarged their hearts, and wrought in them such a Christian care. In that he saith, that now at the last they were reuiued again to care for him, he implieth that their care had for some time slacked towards him. The word here vsed is borrowed from trees, which seeming in Winter to be dead and withered, in the Spring grow greene againe; and hath in it this similitude, that as the trees which in Winter seemed to be withered, flourish againe in the Spring, so their care which for a time languished and decayed, now againe reuiued. In that lastly he saith, that they had bene care∣full, &c. he excuseth the slacknesse of their care for him, as not proceeding from want of will, but from want of oportunitie to send that which they desired. In these words then I note these three branches: first, the Apostles reioycing for their

care for him: secondly, the Philippians slacknesse for some time to care for him: thirdly, the Apostles excuse of their slacknes to care for him. This is the meaning of these words, and these be the branches therein contained. Now let vs see what obseruations we may gather hence, whereof to make some vse for our selues.

First then here I note the Apostles great thankfulnes vnto the Philippians for their great care of him, whereof he giueth them to wit, when he saith, that he reioyceth greatly for their care for him. Whence I obserue this lesson for all Christians, that it becometh them to be thankfull for benefits receiued, and to shew forth their thankfulnes in word and in deed vn∣to those of whom they haue receiued them. I speake not of thankfulnes vnto God, but of thankfulnes vnto men, so be∣seeming all men, as that otherwise almost they forget to be men. When Ephron the Hittite would haue giuen vnto Abra∣ham his field in Machpelah to burie his dead there, how did Abraham bow vnto him, and thanke him? When Boaz gaue leaue vnto Ruth to gleane in the field, how thankfull vnto him were both Naomi and Ruth? To omit others, our Apostle, what thankes giueth he vnto Priscilla and Aquila for their constant cleauing vnto him? How thankfully doth he remember the Galatians sometimes exceeding great loue and kindnesse to∣wards him? And how thankfully doth he remember Philemont loue towards all Saints? Generally that of the Prophet is true euen in this, that it becometh well the iust to be thankfull, as vnto the Lord for his mercies, so vnto man for such benefits as they haue receiued of man. For thus both he that receiueth, shall do that which might be expected; and he that giueth, shall haue that wherewith he will be satisfied.

Let this then teach vs to beware of vnthankfulnes. He that rewardeth euill for good, euill shall not depart from his house. And what else doth he that repayes good turnes with vnthankful∣nes? Let vnkind Laban be vnthankfull vnto Iacob if he will, and churlish Nabal vnto Dauid; but let it be farre from the faithfull to be vnthankful. Our Apostle sorts vnthankfull men with the worst men that be, as selfe-louers, couetous, boasters, proud, cursed speakers, men disobedient to parents, vnholy, without

naturall affection, truce breakers, &c. And yet how many are there that would be loth to be reckoned among the worst, which are as vnthankfull as the most? Whose fault soeuer it be, it is a foule fault, and one that includes all. Let vs beware of it, and let our thankful mind be knowne to all, that any way deserue well of vs.

Secondly, in that the Apostle saith, that he reioyced in the Lord greatly for their care for him, I note, that the Apostles reioycing was not so much for the bountifulnes of their gift, but especially for that the Lord by his Spirit had enlarged their hearts to a Christian care ouer him. Whence I obserue this lesson for vs, that when any do relieue vs being in prison, pouertie, need, sicknesse, or any other aduersitie, we are not so much to reioyce in the gift by which we are relieued, but especially we ought to reioyce in the Lord for that he hath vouchsafed to touch their hearts with a godly feeling of our wants, and a Christian care to supply our wants. Thankfulnes vnto them is beseeming and requisite, as before we heard; but our speciall care should be to lift vp our eyes vnto the Lord, and to reioyce in him. For he it is that openeth the bowels of compassion, & toucheth with a tender commiseration of their poore and needie distressed brethren, the hearts of them that are enriched with greater sufficiencie. And therefore our A∣postle in many of his Epistles vsually thanketh God as for their faith in Christ Iesus, so for their loue towards all Saints: We giue thankes to God euen the Father of our Lord Iesus Christ, saith the Apostle in the next Epistle, since we heard of your faith in Christ Iesus, and of your loue towards all Saints. And he tels the Corinthians that their liberalitie causeth thanksgiuing vnto God, God being therefore to be blessed, because he openeth the Saints hearts to relieue the necessities of the poore Saints.

First therefore let me beseech you, beloued, euen in the bowels of Christ Iesus, to giue your poore and distressed bre∣thren cause to reioyce in the Lord greatly for your care ouer them. A godly and Christian care of late hath bene taken by the whole States of the land assembled in Parliament for the prouision of the poore; and we are all of vs to reioyce in the Lord greatly for it, that he put into their mind such an holy

care. Put ye now on tender mercie and compassion, and let your care likewise be shewed this way, by a chearfull giuing towards the reliefe of your poore brethren so much as shalbe thought meete for you, that the backes and bellies of your poore brethren may blesse you, and reioyce in the Lord for you. If ye shall find in your selues a willing chearfulnesse this way, know that it is the Lord that hath opened your hearts, & stirred vp the bowels of compassion within you, and looke whatsoeuer he giues, the Lord shal recompence it into his bo∣some. For so it is written, He that hath mercie on the poore, len∣deth to the Lord, and he will recompence him that which he hath giuen. But if ye shall grudge to set forward so good a worke, and think euery litle too much that is required of you to that purpose know that the Lord hath yet hardened your hearts, and shut vp all bowels of compassion within you; and as now the poore crie, and ye heare not, so the day shall come, where∣in ye shall crie, and not be heard. For so it is written, He that stoppeth his eares at the crying of the poore, he shall also crie, and not be heard. As euery man therfore hath receiued, so let him giue, and that chearfully: For God loueth a chearfull giuer. So shall the loines of the poore blesse you, so shall they reioyce in the Lord greatly for you, and so shall the Lord make all his gra∣ces to abound towards you.

Secondly, let me exhort them of the poorer sort, to learne to reioyce in the Lord for the care which he stirreth vp in their brethren for them. It is too too commonly seene in ma∣ny of you, that as ye want the wealth of the world, so ye want also the grace of God. Ye sit and beg almes and reliefe. If ye haue it not, ye murmure and grudge, oftentimes ye banne and curse: if ye haue it, some of you take it, and go your wayes, and there is an end; others of you say some formal words from the teeth forward: but who is he, or where is he that hauing receiued reliefe, lifteth vp his eyes vnto the Lord, and reioy∣ceth in him, for that it hath pleased him to worke in their bre∣thren such a Christian care ouer them? Who is he or where is he, that being sent away without reliefe, lifteth vp his eyes vn∣to the Lord, and prayeth vnto him, that it will please him to increase their brethrens care ouer them, and to giue them

bowels of compassion towards them, without murmuring or grudging at them? Thus should ye do, and then surely the hearts of many that are yet hardened, would be opened to∣wards you. Learne therefore as to be thankfull towards your brethren for their care ouer you, so principally to thanke the Lord and to reioyce in him for the care which he stirreth vp in them for you. Learne to thinke on him, to blesse him, to re∣ioyce in him more then any great many of you do. Looke not onely to the reliefe which ye receiue, but looke vnto the Lord, whose worke it is to incline mens hearts to relieue you. Thus shall he be well pleased, and thus shall he incline men more and more to relieue you.

LECTƲRE LXXXVIII.

PHILIP. 4. Verse 10.

Now I reioyce in the Lord greatly, that now at the last ye are reuiued againe to care for me, wherein notwith∣standing ye were carefull, but ye lacked oportunitie.

THe next thing which I noted in these words, was the Philippians slacknesse to care (for some time) for the Apostle. For in that he saith, I re∣ioyce, &c. that now at last ye are reuiued, &c. he implieth, that their care had for some time slac∣ked towards him; the word here vsed being borrowed from trees, which seeming in Winter to be dead, flourish againe in the Spring: and hauing in it this similitude, that as trees which in Winter seeme to be dead and withered, flourish and grow greene againe in the Spring; so their care which for a time lan∣guished and decayed, now againe reuiued and quickened in them. Whence I obserue this lesson for our learning, that e∣uen in the faithfull and dearest children of God, loue and cha∣ritie, and other good graces of Gods Spirit, are not alwayes a∣like orient and eminent, not alwayes alike manifest and appa∣rent, but sometimes they languish and decay, and are as if

they were not. Abraham the father of the faithfull, sometimes lied, and spake not the truth. Dauid a man after Gods owne heart, after his murder and adultery, slept as it were in the dust a great while, till Nathan awoke him. Peter, vnto whom it was said, Thou art Peter, and vpon this rocke I will build my Church, had got a great fall, when he heard it said vnto him, Get thee behind me Satan, thou art an offence vnto me. The Church of Co∣rinths light was so dimmed for some while, that the Apostle doubted how to come vnto them, whether with a rod, or in loue, and in the spirit of meeknesse. And the Philippians care for the Apostle, was so for a while frozen and key-cold, that they see∣med quite to haue forgotten him. So subiect vnto their infir∣mities are both whole bodies, and the soundest parts euen of the best bodies, so long as they are clothed with the earthly house of this tabernacle. Not the best, but feele such decayes in themselues; not the best, but the best graces are so eclipsed in them, that they which should be as trees planted by the ri∣uers of waters, bringing forth their fruite in due season, are sometimes as dead and withered trees whose leaues are faded and their fruite perished; that their faith which should worke by loue, is sometimes as fire vnder the ashes or embers; that their charitie which should alwayes be feruent, is sometimes ice-cold; that their obedience which should be with their whole heart, is sometimes diuided betweene God and the world: so that not the best but may sometimes shrinke in himselfe, and others doubt of him whether he belong to the couenant, whether he be in the state of grace.

But it is a doubt which need not greatly trouble. For though the children of God may sometimes seeme to be as the wic∣ked, yet are they not as the wicked. The wicked are indeed like the heath in the wildernes, they are indeed corrupt trees, and without fruite, twise dead, and pluckt vp by the rootes. For though some of them be, it may be, as the fig-tree which Christ cursed, hauing leaues and shadowes, and shewes, of di∣uers good graces of Gods Spirit; yet looke well vpon them, and consider them, and ye shall find that either they haue no fruite, or naughtie fruite on them, wanting all sappe and moi∣sture of Gods holy Spirit in them. But the children of God

onely seeme for a time to be as dead and withered trees, as doth in Winter euery faire and pleasant tree. For though now their leaues be faded, yet do they afterward grow greene a∣gaine; though now they beare no fruite, yet afterward they do; though now there seeme to be no sap or moisture in them, yet is there in the roote, and afterward shootes out; though now they be as dead, yet afterwards they reuiue again. Their faith and loue are sometimes raked vp as it were in the ashes; but infidelitie is bound vp in the soule of the wicked, and ha∣tred eateth vp the bowels of their belly. Their charitie i•• som times cold, and their obedience full of defect; but the very bowels of the wicked are mercilesse crueltie, and they sell themselues to worke iniquitie: or if there be any vtter rine or barke, to make semblance and shew of a good tree, yet is there no sap or moisture of Gods holy Spirit in them. Wel they may haue tasted of the good word of God, and of the powers of the world to come, but it is but a taste that they haue gotten, and the fruite that followeth it, is but a blossome. But the chil∣dren of God are taught by Gods Spirit; and howsoeuer for a time the Spirit shew not it self in them, yet doth it afterwards bud forth into the fruits of true righteousnesse and holinesse. To speake all in one word, the wicked reuiue not after they seemed to be dead, because in truth they neuer liued; but the children of God after that they seeme to be dead vnto the life of God, at last reuiue againe, and do their former workes: and againe, the wicked onely for some time seeme to liue, and at last shew plainly that they are and alwayes were dead in sinne; but the children of God onely for some time seem to be dead, and at last reuiue againe vnto the life of God, through the power of the Spirit which was neuer quite quenched in them.

Here then is both a word of comfort vnto the distressed, & a watch word likewise vnto all in generall. A comfort it must needs be vnto the afflicted soule, that in the dearest children of God, the life of God is not alwayes so manifest, but that sometimes they seeme to be dead, yet at last do reuiue again, and do their former workes. For why art thou so full of hea∣uinesse, O thou distressed soule, and why are thy thoughts so troubled within thee? Art thou euen dead in respect of the

life of God? Feelest thou no warmth of the Spirit within thee? Art thou cold in zeale, cold in prayer, cold in charitie? Hast thou slacked that diligence which thou wast wont to vse in the seruice of thy God, in thy dutie towards thy neighbours and brethren? Well, plucke vp thine heart, be not troubled nor feare. This is no other thing then sometimes befalleth e∣uen the dearest children of God: for sometimes euen the best of them feele it to be so with them. Onely tell me this: didst thou euer feele the life of God and the warmth of his Spirit within thee? Hadst thou sometimes comfort in the hauing of those graces, the want whereof doth now disquiet and dis∣comfort thee? O what else? and there is thy griefe that now thou findest not that comfort in them which thou wast wont to find. Well, be strong, and comfort thine heart. For thy God at the last will reuiue thee. Thy God will stablish the thing that he hath wrought in thee; and he that hath begun a good worke in thee, will performe it vntill the day of Iesus Christ: for whom he loueth once, he loueth vnto the end. A cloud hath for a while ouershadowed thee, and Satan for a time by a mist hath obscured thy light: but thy light shall breake forth, though not as the Sunne in his brightnesse, yet so cleare that the life of thy God shall be manifest in thee.

Onely let this watchword be vnto thee, and vnto all in ge∣nerall, that when you feele such decayes of the life of God in your selues, either by dulnesse vnto any dutie, or slacknesse in any seruice, then ye stirre vp the grace of God in you, and la∣bour by prayer and euery holy course, that the grace which seemeth to be dead, may be reuiued in you. As therefore the Apostle exhorteth, so say I vnto you, Awake thou that sleepest, and stand vp from the dead, euen them that are dead in sinne and iniquitie, and Christ shall giue thee light. Shake off that drowsi∣nes which hath seized vpon you, and stir vp euery good grace of God in you. Quench not the Spirit that is within you, but striue to grow vp in grace and euery good gift of the Spirit. Is your loue towards Gods Saints abated in you? Hearken to the Apostle, Be affectioned to loue one another with brotherly loue and let your loue be without dissimulation and pray alwayes vnto the strong God of your saluation, that your loue may abound

daily towards all Saints. Yea, whatsoeuer good grace is de∣cayed in you, giue all diligence that it may be reuiued in you, and labour thereunto by all prayer and supplication in the spirit.

The last thing which I noted in these words of the Apo∣stle, was the Apostles excuse of the Philippians slackenesse to care for him. For, in that he saith, Wherein notwithstanding ye were carefull, but ye lacked oportunitie: he interpreteth their slacknesse to care for him to proceed, not from want of good will towards him, but from want of oportunitie to send vn∣to him that which they desired. Whence I obserue this lesson for vs, that we are not alwayes sharply to censure the lan∣guishing of our brethren in faith, loue or other vertue; but rather charitably to iudge of them, and so much as in a good conscience we may, to salue and excuse them by a kinde and fauourable interpretation. Not the best but they haue their infirmities, through which (sometimes) they so fall that they seeme almost to be dead, as already we haue heard, both o∣mitting to do such things as they should do, and committing such things as they should not do: but many causes there may be of such failing in the performance of Christian dutie. A defect there may be of zeale, yet proceeding rather from feare of disturbing the peace of the Church, then from want of enflamed desire to see the house of the Lord, wall & roofe builded vp in perfect beautie. A defect there may be of cha∣ritie, yet proceeding rather from want of oportunitie then from want of will to performe that dutie. And so in other things, causes sometimes may be presumed to be of such and such faults which may excuse the faults. And therefore we are charitably to iudge of the faults of our brethren, and ra∣ther in charitie presume of that excuse for them which may be alledged, then by sharpe censure to condemne them whom the Lord hath not condemned.

Where yet we must haue these caueats, first, that we de∣nie not that to be euill which is euill, that to be sinne which is sinne; as they do that denie Abraham to haue lied, when he said of Sarah, She is my sister: that deny Ioseph to haue sworne when so often he protested vnto his brethren by the life of

Pharaoh; that denie Peter to haue sinned (at the least mor∣tally) when Paul withstood him to his face; and they like∣wise that say of pride, it is cleanlinesse; of couetousnesse, it is thrift; of deceit and fraud, it is wisedome; of hypocrisie, it is curteous humanitie; of lasciuious wantonnesse, it is requi∣site cheerefulnesse, and the like. For this is not charitably to beare with a fault, charitie being, as not suspicious, so not foolish, to denie that to be euill which is euill; neyther is it to excuse, but onely by a lie. The second caueat is, that we do not farther excuse the faults and infirmities of any then in a good conscience we may: For if through fauour or affecti∣on, or how else soeuer we do so, what good soeuer we shall do thereby vnto others▪ surely we shall do great wrong vn∣to our owne soules: and howsoeuer haply we brooke it for a time, yet in the end shall it sting like a Serpent. A good con∣science is a continuall feast. But if in any mans behalfe, or to any purpose we shall do more then in a good conscience we may, the end thereof will be bitter as gall and wormwood.

Here then are three sorts of men to be reproued and con∣demned; first, such as vpon euerie slip of their brethren, and euery blemish wherwith they can be tainted, are ready sharp∣ly to censure them, and by their censure to condemne them whom the Lord hath not condemned: Who art thou (saith the Apostle) that condemnest another mans seruant? he standeth or falleth to his owne master. Yea, and in that that thou iudgest an∣other, thou condemnest thy selfe: for thou that iudgest, doest euen the same things, or the like that thou condemnest in others. Let vs not therefore be hastie to censure or condemne one another for euery fault, but let vs beare one with anothers infirmities. Let vs iudge of our brethren after the rule of cha∣ritie, euen as we would haue others to iudge of vs when we fall through infirmitie. There is one that iudgeth both them and vs; let vs commit all iudgement vnto him that iudgeth righteously; and in the meane time, thinke rather the best, then the worst, as charitie bids vs, then as our sence might leade vs.

Secondly, here are to be reproued and condemned, such as with too too light and slight termes passe ouer notorious

and grosse faults. For a generation of men there is, that to the end forsooth that they may seeme charitable in their iudgements towards their brethren, speake good of that which plainly is euill, and interprete that vnto the best which in plaine euidence is sinfull and wicked. What? must cha∣ritie be a foole? As she is not suspicious, so she is not foolish; as she will not easily thinke the worst, so she will not suffer her selfe to be abused. For if when a man should be present at the Sermon he be ordinarily bowling, or carding, or drin∣king, must I in charitie thinke that he hath necessarie occasi∣ons of absence? Or when a man willingly and wittingly runs himselfe vpon the rockes by breaking the wholesome Lawes of God, or of man, am I vncharitable if I interprete not his actions vnto the best? Nay rather he misdeemeth of charitie that so thinketh: and this will commonly (if it be marked) fall out to be true, that he that so vrgeth a charitable iudge∣ment touching such things, and such men as offend these and the like wayes, will be most vncharitable in his iudgement touching the best men, and the best things. As therefore we are not too sharply to censure the falls of our brethren lest we offend against the rule of charitie, so let vs take heede lest vpon a foolish conceit of charity, we think well of that which indeed is euill, and soothe them vp in their sinnes whose sins were to be reproued. As the Preacher saith, Be not thou iust ouermuch. And againe, Be not thou wicked ouermuch: so I say, let vs not too sharply censure the faults of our brethren: and againe, let vs not too lightly passe ouer grosse and notorious faults: let vs keep the rule of charity in iudging our brethren: and againe, let vs not (to seeme charitable) thinke of grosse faults as small or no faults: let vs not condemne, where the Lord hath not condemned: and againe, let vs not acquite, where the Lord hath not acquited.

Thirdly, here are to be reproued and condemned, such as (to excuse the faults and offences of others) say and do more then in a good conscience they may. For, as I am not alwaies to condemne those men that do such things, as wicked and vngodly men, nor yet to acquit all those that do such things as good and godly men; so neither am I to excuse one sort

or other, further then in a good conscience I may. Charitie must rule me to excuse as I may, affection may not ouer-rule me to excuse more then I should. Albeit therefore to excuse the faults of men may seeme a very charitable fault, yet if in any respect we do therein more then in a good conscience we may, our fault is inexcusable, and our iudgement sleepeth not. Let vs therefore go so far in the excuse of our brethrens faults as in a good conscience we may, but no further. Let vs be ready to make the best of things we may, but let vs euer remember to hold faith and a good conscience. And let this suffice to be noted from the seuerall points in these words.

I speake not, &c. The Apostle hauing signified in the for∣mer verse, his great reioycing in the Lord, for the Philippians care ouer him, now signifieth his reioycing to be, not so much for the present gift they sent him, because therewith his want was supplied, as for their sakes, euen for the fruite which should redound thence vnto them, which he doth from the eleuenth to the eighteenth verse. First therefore (to meete with the suspicion of a couetous or an abiect mind,) he deni∣eth that he reioyced so greatly for the gift, because by it his want was supplied: and yeeldeth a reason thereof, euen be∣cause he had learned to be content with whatsoeuer state; which contentment of minde he professeth he hath of Christ, vers. 11.12.13. Secondly, he telleth them, that notwithstan∣ding he reioyce not in their gift, yet he commendeth their liberality shewed both now and at other times towards him, vers. 14.15.16. Thirdly, he telleth them, that the thing wherein he reioyceth, is the fruite of their gift, for that it shall further their reckoning, verse 17. These be generally the points.

I speake not, &c. In these words, as I said, the Apostle to meete with the suspicion of a couetous, or at least an abiect minde, denyeth that he reioyced for their gift, as if before he had receiued it he had bin cast downe through want, or were not able to endure his want. For thus it might be obiected and said: Yea indeede, doth this care for you so greatly re∣ioyce you? Like enough your heart was downe before this helpe came vnto you. No, no, saith the Apostle, I speake not

this because of want, because my want is supplied, as if before this supply came, I had bene cast downe through want, or were not able to endure want. For I haue learned in whatsoe∣uer state I am, &c. which is a proofe that it was not for the gift that he reioyced, because his want was supplied by it, but for some other thing.

Where I note, that the Apostle was neither deiected and cast downe through want, nor his affection much altered by the supply of his wants. Whēce I obserue who they are whom want doth not pinch to cast them downe through heauines, namely, the children of God, who walke so as they haue the Apostle for an example. What? are not the children of God pinched with want? Was not Abraham driuen by famine out out of Canaan into Egypt? Was not Isaac driuen by famine from one place vnto another? And was not the same lot vn∣to al the Patriarchs? Had our blessed Sauiour himselfe a house to put his head in? Were not the holy Apostles tried, as by many other wayes, so by want? Yes surely, amongst other afflictions, want and penurie is one, wherewith they that liue godly in Christ Iesus are sometimes pressed and pinched. But this is it, though they be in want, yet they are not ouercome of want: euen as the Apostle saith, We are in pouertie, but not ouercome of pouertie. They looke vnto the Lord, and they rest in him; they know that pouertie and riches, euen both these are from the Lord, who maketh poore and ma∣keth rich, and that all things worke together for the best vn∣to those that loue and feare the Lord. And therefore they hang not downe their heads, nor are casten downe through heauines, they murmure not at the Lord, nor breake out in∣to impatience, but patiētly depend vpon that God that com∣manded the rauens to feede his Prophet Elias, and that fee∣deth the yong rauens that crie for want of food. They know that the Lord careth for them though the world seeth it not, and that he will supply their wants, so farre as he seeth it good for them, and therefore they comfort and cheare them∣selues in him.

Let this then teach vs, not to looke at mens wants, but how men are affected through their wants. Pouertie or ri∣ches

are no certaine arguments of the loue or of the hatred of God towards any. Both are mercies and blessings of the Lord vnto the godly, and both are plagues and snares vnto the wicked. By pouertie and want the godly are oftentimes tryed, to see whether they will blaspheme God to his face; whether they will murmure against the Lord, whether they can be content, as to receiue good at the hand of God, so to receiue euill; whether in time of aduersitie they will go a∣way from the Lord. By riches likewise the godly are often tryed, to see whether they will thereby grow proud, and forget the Lord; whether they will, as good Stewards, vse them to the glorie of his Name, and the good of their bre∣thren; whether they will beare themselues as enriched by him, and make him their chiefest treasure. Both these (I say) are trialls vnto the godly, that the triall of their faith may be found to their praise, and honour, and glorie at the appearing of Christ Iesus. Againe, pouertie is often laied vpon the wic∣ked for a plague, as Salomon sheweth, where he telleth the Sluggard, that his pouertie cometh as one that trauelleth by the way, and his necessitie as an armed man: and riches are often gi∣uen them as snares, as the Apostle sheweth, where he saith, that they that will be rich, fall into tentation and snares, and into many foolish and noysome lusts which drowne men in perdition and destruction. Pouertie then or riches, plenty or want, are not the things that we are to looke vnto, for that these are com∣mon to the wicked with the godly; but how they worke vp∣pon mens affections, what effects they haue among the chil∣dren of men. Doth thy pouertie and want make thee hang downe thy head, breake thy heart through heauinesse, cause thee to murmure and grudge against thy God, driue thee to thinke of vnlawfull shifts for the supply of thy wants? &c. then I stand in feare of thee, neyther can I comfort thee with any sweete promise of grace and mercie. But art thou chea∣red in thy God notwithstanding thy penury and want, dost thou waite vpon him, depend vpon him, and endure pati∣ently? Is it enough for thee that he can supply thy wants if he will, and therefore then doest meekly submit thy selfe vn∣to his will? Then surely thou art rich in Gods fauour, and vn∣to

thee belongeth an inheritance among the Saints. Againe, do riches lift thee vp in pride aboue thy brethren, set thee a running after noysome lusts and pleasures, choake the word, and the graces of Gods Spirit within thee, and make thee to start aside from thy God like a broken bowe? then thy riches are a snare vnto thee, and they turne vnto thy destruction: but if thou vse them to Gods glory, the good of thy brethren, and thine owne onely honest and godly comfort, then they are a blessing vnto thee, and a token of Gods fauour. As then the Wise man saith, There is that gathereth, and yet scattereth; so I say, There is that wanteth, and yet is rich, that is rich, and yet wanteth; that wanteth the worlds superflui∣tie, and yet is rich in Gods fauour, and that is rich in worldly wealth, but poore in Gods sight. As we beare or drowpe vnder our pouertie, so we are poore or rich in the Lord: and againe, as we vse or abuse our riches, so we are poore or rich vnto God. If then we be in want, let vs not be cast downe with heauinesse. but let vs be chearefull in our God, who can supply what wanteth if he will, and will if he see it good. If we haue plenty, let vs not abuse it to riotousnesse and wan∣tonnesse, but let vs vse it to Gods glorie; so shall our want be comfortable, and our riches a blessing vnto vs.

LECTVRE LXXXIX.

PHILIP. 4.

Verse 11. For I haue learned in whatsoeuer state I am, therewith to be content.

12. And I can be abased, and I can abound, &c.

NOw in these next verses following, the Apo∣stle signifieth his reioycing to be, not so much for the present gift it selfe which they sent him, as for the fruit which thence should redound vnto them: and in these words, I speake not, &c. he denieth that he reioyced

because his want was supplyed by their gift, as if before that supply came vnto him, he had bene cast downe through hea∣uinesse, or were not able to endure his want. Where, in that he was not cast downe through want, I obserued who they are whom want doth not pinch to cast them downe through heauinesse; namely, the children of God who walke so as they haue the Apostle for an example. Not that the children of God are neuer pinched with want, but though they be oft-times in want, yet are they neuer ouercome of want. For they looke vnto the Lord, and rest in him; they know that he maketh poore and maketh rich, that he can supplie their wants if he will, and that he will, if he see it good: and there∣fore they drowpe not, they murmure not, but they depend vpon him, they comfort themselues in him. Which should teach vs not to looke to mens wants or riches, but how these worke on their affections, what effects follow these in them. For pouerty and riches, plenty and want, euen both these are common to the wicked with the godly, but they do not alike affect them both. The wicked, through want, drowpe, and murmure, & fall to all vnlawfull shifts, to supply their wants: but the godly are cheerefull in their God, waiting vpon him, depending vpon him, enduring patiently; holding it enough that God can if he will, and will, if he see it good, supply their wants. Againe, through riches the wicked grow proude, runne after their lusts and pleasures, oppresse their brethren, and forget their God; but the godly vse their riches to the glorie of God, the good of their brethren, and their owne honest and lawfull vse and comfort. As therefore we beare or drowpe vnder our wants, we are poore or rich in Gods fa∣uour: and againe, as we vse or abuse our riches, we are poore or rich in Gods fauor: and therfore, this is the thing that we are to looke at, how men are affected through their pouerty or their riches. Thus farre we haue already proceeded. It fol∣loweth.

For I haue learned, &c. This is the reason whereby the Apostle proueth that he spake not because of want, that the supply of his want by their helpe, was not the cause of his re∣ioycing, as if before that supply came, he had bene cast down

through heauinesse; but now that they had holpen him he re∣ioyced. And his reason standeth thus: I haue learned to be content with my owne estate whatsoeuer it be, therefore it is not the supply of my want by your gift that causeth my re∣ioycing, but another thing. I haue learned. How had he lear∣ned? He had learned out of the word, that he ought to be content with his estate whatsouer it was. But he had learned by long experience to be content with his owne estate what∣soeuer it were: if he were in labours, in perils, in watchings, in hunger and thirst in fastings, in cold and nakednes, experi∣ence had taught him to be content with these things. Which he farther proueth, by an enumeration of diuers states, wherein he knew how to carry himselfe, and therewith to be content. I can be abased, that is, if being in pouertie and want, I be con∣temned and debased, notwithstanding whatsoeuer excellent graces of the Spirit I haue, I know how to carry it, I can be content, and not droupe the head: and I can abound, that is, if I abound in honour, wealth or fauour, I know how to carry it, I can be content, and not be proud. Euery where, for time and place, and in all things belonging to this life, I am instructed and religiously taught (for so the word signifieth) both to be full and to be hungrie, and to abound and to haue want, and still I can be content with which of these estates soeuer, and neither grow insolent through my better, nor be cast downe with heauinesse through my meaner estate, nor relinquish my dutie in my calling whatsoeuer be my state. This I take to be the meaning of these words. So that here we haue a reason of his deniall in the words immediatly before, and a confirmation of the reason, by an enumeration of diuers states wherein he knew how to carry himselfe, and therewith to be content. Now let vs see what instructions we may gather hence for our further vse and benefite.

The first thing which I note is from the reason of the Apo∣stle, in that he saith, he hath learned, in whatsoeuer state he is, therewith to be content. Whence I obserue a lesson very fit for vs, and for all Christians to learne, euen to be content with our estate whatsoeuer it is. The Apostle had learned this les∣son by his owne long experience: we haue precept, and ex∣ample,

and experience to teach vs this lesson. Godlinesse (saith our Apostle) is great gaine, if a man be content with that he hath. For we brought nothing into the world, and it is certaine that we can carrie nothing out. Therefore when we haue food and raiment, let vs therewith be content. Where first to the commendation of con∣tentment, he shewes it to be the fruite of godlinesse. For as godlinesse hath this honour to be the onely great gaine of Christians; so hath it this fruite, that the man that is godly, is content with that he hath. Secondly is set downe the reason which might and should make vs to be content with that we haue: For we brought nothing into the world, &c. Thirdly is set downe an exhortation vnto contentment, which may and ought to be vnto vs a precept, that when we haue food & raiment, we should therewith be content. To the like purpose is that part of our blessed Sauiours Sermon, where in earnest maner, and by many arguments he disswadeth vs from care∣fulnesse for food and raiment. For what else in effect is all that but a precept to be content with that we haue, and to depend vpon the Lord his prouidence for the rest? But if we had no precept or exhortation at all, the very example of our Apostle might and should preuaile with vs. For so he had taught vs in the former Chapter, where he saith, Brethren, be followers of me, and looke on them which walke so, as ye haue vs for an example. He then being content with his estate whatsoeuer it was, we should looke on him, and likewise be content with our estate whatsoeuer it be. Whereunto might also the examples of our blessed Sauiour, and of all that haue liued godly in Christ Ie∣sus, be added. For all the godly were alwayes content with whatsoeuer state they had; and if they were not content, they were not godly; discontentment being as great an enemie vn∣to godlinesse as any. But what needeth more to this purpose then the experience of Gods children euen at this day? For this, so many as feare the Lord, learne by continuall experi∣ence at this day, that be our feete pinched in the stockes with Ioseph, or suffer we famine with the holy Patriarks, or be we persecuted by cruell tyrants with Eliah, or be we spoiled of all that euer we haue by theeues, or by fire with Iob; or be we destitute of wealth, friends, and very necessaries for the main∣tenance

of this life; or tempted, afflicted and tormented with the faithfull children of God in the Primitiue Church; yet still the Lord careth for vs, and by his will all these things happen vnto vs; and as he seeth it good, he deliuereth vs out of all our troubles. I haue bene yong, saith the Prophet Dauid, and now am old, yet neuer saw I the righteous forsaken, nor his seed begging their bread. In which place the Prophet bringeth in his owne experience to shew that the righteous are not forsaken at any time of the Lord, though sometimes they may seeme to be forsaken; neither do their posteritie beg their bread, as dri∣uen to any exigent further then the Lord seeth it to be for their good and his owne glory. And vpon the like experience which the children of God find in themselues, and see in o∣thers at this day, they may say the like. For though sometimes they be afflicted on euery side, yet are they neuer in distresse, but haue a good issue; though sometimes they be in pouertie, yet are they neuer ouercome of pouertie; though sometimes they be persecuted, yet are they neuer forsaken; though some∣times they be cast down, yet they neuer perish, as saith the A∣postle of himself. Why should not then euen experience teach vs this lesson, to be content with our estate whatsoeuer it is?

But it may be it wil be questioned what it is to be content? The word which the Apostle here vseth, properly signifieth such a one as is so content with that he hath, as that he resteth wholly in himselfe, neither needeth any thing of any other. And so onely God himself is properly said to be content with that he hath, because he alone is al-sufficient hauing all things in himselfe, and needing nothing from any other, being there∣fore onely blessed and onely perfect. But here in this place, he is said to be content with that he hath, whose present estate wherein God hath set him, whatsoeuer it is, doth so satisfie him, that albeit he need many things, be much pressed, trou∣bled and afflicted, yet he is contented, and patiently vnder∣goeth whatsoeuer the Lord his will is. Whereas then by pre∣cept, and example, and experience, ye see, we are taught to be content with our estate whatsoeuer it is, the meaning is, that the present estate wherein God hath set vs, whatsoeuer it is, and whosoeuer we be, ought so to suffice and satisfie vs, that

though in it we want many things, yet with it we should be content. The reason is: first because it is the state, be it poore or rich, wherein the Lord hath set vs; and therefore not to be content with it, were to resist his will, and to become fighters against the Almightie. Secondly, because howsoeuer we may seeme to want things that are needfull for vs, yet are we not forsaken of the Lord; and indeed howsoeuer the world seeth it not, nor cannot, yet do we want no maner of thing that is good For that of the Prophet is alwayes true, The Lions lacke and suffer hunger, but they which seeke the Lord, shall want nothing that is good; good for them, and good for his glorie. Want we may many temporall blessings, and yet we want nothing that is good, because the Lord knoweth it to be good that we want them. Wanting then nothing that is good, what reason but we should be content?

Should we then be content with our present estate, whatso∣euer it is? This then should teach vs to take heed and beware of couetousnes, that monster of sinnes, which makes vs change our God, worship other gods, and fall downe before a wedge of gold, being therefore called idolatrie. The couetous man he is neuer content with that he hath, but the more he hath, the more stil•• he craueth: his desire is like vnto hell, it is neuer filled, but with the horse leech still he crieth, Giue, giue; and like vnto the graue, or the barren wombe, or the earth that stil drinketh in water, or the fire which the more fuell it hath, the more it is nourished; he neuer saith. It is enough. If he haue but a litle, he thinketh he hath not enough; if afterwards he haue more, yet he thinketh he hath not enough; if after that he haue more, yet he thinkes of another enough, and enough is alwaies to come, though alreadie he haue more then e∣nough. Yea if with Ahab he haue a kingdome, yet shall not poore Naboth be able to hold his owne by him, but his vine∣yard, euen his onely vineyard he must haue, and he will haue. Many such there are which haue enlarged their desires like hell, which can neuer be content with that they haue, what∣soeuer they haue. Whereupon are murmurings, contentions, mutinies, warres, thefts, and all vniust dealing, and in a word all euill. For couetousnes (as the Apostle saith) is the roote of all

euill, which while men lust after, they erre from the faith, and pierce themselues through by many sorrowes. We may not therefore be like vnto these, but, hating couetousnes, we must be content with that portion which the Lord hath giuen vs, be it more or lesse; with that state wherein he hath set vs, be it better or worse. It he see it good to lift vp our heads when we are low, he will; and again, if he bring vs downe from on high, he doth it because he seeth it good. Howsoeuer therfore it be with vs, let vs be content. Your heauenly Father (saith our blessed Sa¦uiour) knoweth that ye haue need of these things: and againe, If ye which are euill can giue good gifts vnto your children, how much more shall your Father which is in heauen giue good gifts to them that aske him? Doth our heauenly Father know what we haue need of? and wil he giue vs the things which we need? If then we need health, he will send it if it be good for vs: if we need wealth, he will send it if it be good for vs: if we need liber∣tie, he will send it if it be good for vs: if we need peace or loue in the world, he will giue it if it be good for vs; and generally whatsoeuer we need, we shall haue if he see it to be good for vs. Let vs not therefore with the couetous worldling, neuer thinke we haue enough; nor with the mal-contented person, alwayes mislike our present state whatsoeuer it is. He that openeth his hand, and filleth all things liuing with plenteous∣nes, hath enough for vs always in store, libertie enough, health enough, wealth enough, &c. to reach out vnto vs if he see it good for vs. Let our eyes therefore alwayes waite vpon him, and let vs learne in whatsoeuer state we are, therewith to be content.

The second thing which I note, is from the confirmation of the Apostles reason, where he saith, I can be abased, &c. For in that he saith, I can be abased, and I can abound, be full and hun∣grie, &c. he speaketh as well vpon experience in himselfe as he had found that he could doe, as vpon a religious know∣ledge that he should do so. So that he had as well felt hunger and want, and bin abased, as bene full and abounded. Whence I obserue, that the Lord in bestowing his temporall blessings vpon his children, doth not alwayes keepe the same course, but some he blesseth with plentie and abundance, others he

exerciseth with penury and want, and vnto others he giueth experience of both. Abraham and Lot were so rich in sheepe and cattell, and so full of substance, that the land could not beare them that they might dwell together. Boaz likewise was a man of great power, both for vertue, authoritie and ri∣ches. Salomon exceeded in riches all the men that euer were before him or after him. And to be silent in the rest, of that good conuert Zacheus it is said, that he was rich. Againe, the widow was but poore, that threw but two mites into the treasurie, and yet cast in all that she had, euen all her liuing. That lazer Lazarus, who when he died was caried into Abra∣hams bosome, was a very poore begger. Those that wandred vp and downe in sheepe skins and in goate-skins, being destitute, affli∣cted and tormented, that wandred in wildernesses and mountaines, and dens and caues of the earth, were no great men, it may well be thought, in the world. Yea our blessed Sauiour saith of himselfe, that the foxes had holes and the birds of the heauen had neasts, but the Sonne of man had not whereon to rest his head. And again, Iob in his time was the greatest man for substance & wealth of all the men of the East; and likewise he was as bare and poore and distressed as the diuell by Gods permission could make him. It is like that Mordecai and Ester in the land of their cap∣tiuitie had no great abundance and plentie for a while; but after a while the Lord exalted them both vnto great honour and dignitie, where they had all things at their desire. Our A∣postle saith, both of himselfe and of others, that they did both hunger and thirst, and were naked and buffetted, and had no cer∣taine dwelling place: that they laboured, working with their owne hands: were reuiled, persecuted, despised, and made as the filth of the world, and the of scouring of all things; and yet what by mira∣cles which he wrought, diseases which he healed, and soule-conuersions which by his ministery were wrought, he was of∣ten much honored, and many times abounded. Thus the Lord ministreth his temporall blessings as he will, to some more, to some lesse, and to the same men at some times more, and at some times lesse; euen to all and at all times according to the good pleasure of his will. In some of his children he will be glorified by their pouertie and want, by their crosses and affli∣ctions,

by their losses and disgraces: for in that in these things he giueth them a patient and contented, and chearefull mind, so that they are not ouercome of these things, nor cast downe through heauinesse as the wicked, herein God is glorified. A∣gaine, in some of his children he will be glorified by their wealth and riches, by their honour and preferments, by their power and authoritie: for, in that in these things he so tem∣pereth them, that they vse them to the glorie of his name and the good of their brethren, and not swell thereby, nor abuse them as the wicked do, herein he is glorified. Againe, in some of his children he will be glorified both in plentie & in want, both in honour and in dishonour: for in that by these things he so ballanceth them, that they runne on an euen course, and neither sink too low by the one, nor are lifted too high by the other, herein also is he glorified.

Let this then first teach them that abound in wealth and greatnesse, these two points: first, not to disdaine their infe∣riours in wealth and greatnesse, as too meane for them to haue any dealing at all withal. For how meane soeuer they be in the worlds account, and how destitute of all things soeuer they seeme to be, yet may they be as great in Gods fauour, and a∣bound as much in the graces of Gods Spirit, as thou that hast all things that thine heart can desire. And yet what a great fa∣uour ordinarily it is for the inferiour to be admitted to the speech of his superiour? Well, admitting you both to be alike great in Gods fauour, the difference which I find betwixt you is this, that if thou be the greater and wealthier, thou hast the greater account to make, which may not be any cause vnto thee to disdaine thy brother. The second point is, that they vse their wealth and greatnesse to the glory of God and the good of their brethren. For not the hauing, but the well vsing of our riches and authoritie, &c. commendeth vs vnto God; and how much soeuer we haue, if we vse it not well that which we haue, it is no token to vs of his grace and fauour towards vs. Nay, if he giue vs riches and honour, &c. and not withall the grace to vse them as we should, they are vnto vs an occasion of falling, of falling from God, of falling into idolatrie, of fal∣ling into many foolish and noisome lusts, of falling into all the

snares of the diuell. Hast thou then wealth, honor, authoritie, &c? They are the blessings of God bestowed vpon thee, who∣soeuer thou art. But wilt thou know whether they be speciall fauours bestowed vpon thee, as vpon his deare child? Consi∣der then how thou vsest them: for so they are, and are not spe∣ciall fauours vpon thee. Whereon if we did so thinke as we should, we would not so delight and set our hearts on them as we do, but we would think of wel vsing them a great deale more then we do. As many therfore as God hath blessed with these things, let them studie to glorifie the Lord by them, that so they may haue comfort in them, as in tokens of his speciall fauour towards them: and alwayes remember to reioyce in the Lord, as in your chiefest treasure.

Secondly, for such as are abased and in want, let this first be a comfort vnto them. For this, that they are abased and in want, that they are hungrie, thirstie, cold, naked, reuiled, per∣secuted, & the like, is no token that God hath forsaken them, or shut vp his louing kindnesse in displeasure towards them. Nay, this is the cup that many of the best of Gods Saints haue deeply drunke on before them. Let them then comfort them∣selues in this, that thus they are brought into the fellowship of the Saints of God. Be it then tribulation, or anguish, or per∣secution, or famine, or nakednes, or perill, or sword, or all these that presse vs, let them not be able to separate vs from the loue of God in Christ Iesus our Lord, but in all these things let vs be more then conquerours through him that hath loued vs. Whatsoeuer we suffer or want in the world, let vs comfort our selues in this, that it is the beaten way wherein many of Gods Saints haue walked vnto heauen. Secondly, let this teach them to bridle their tongues in their talke of them that are g••eat and wealthy. It is a common fault with them of the meaner sort to say of them, that they haue their riches in this world, they haue their honour here on earth. But we are to know, that the Lord hath them that belong vnto him in both sorts of men, high and low, rich and poore. Neither therefore let plentie be a preiudice to them that abound; neither let want seeme to priuiledge them that lacke: but as euery man beareth his want, and vseth his abundance, so let him be

thought to haue his portion among the righteous.

Thirdly, such as haue experience both of plenty, and of want, let them hence learne, not to stoupe at the one, or stumble at the other. Let not their wants dismay them, nor their abundance exalt them. The Lord giueth, and the Lord taketh away; and his name is still to be blessed. Whether therefore we are abased or abound, whether we be full or hungrie; whether we abound or haue want, euerie where, and in all things we are to blesse him, knowing that all things are according to his will.

Now giue me leaue in one word to point at one other ob∣seruation from these words. In that he saith, I can be abased, and likewise, I can abound &c. I obserue a notable patterne of great perfection in a Christian; for then we grow to a notable perfection, when we can both be abased and abound, be full and hungry, &c. and still be content with the one or the other without murmuring or grudging. The philosophers and hea∣then writers haue talked much of bearing both aduersity and prosperitie patiently, and haue set downe good precepts for walking constantly in them both, without drouping in ad∣uersitie, or swelling in prosperitie. But let any man tell me of the best of them, that kept that constant course in both, not danted with the one, nor puft vp with the other. Nay in this degree of perfection, none of them can, but our Apostle must be the patterne for vs to follow after, that we may all of vs say with the Apostle, I can be abased, and I can abound, &c. Yea this is a thing which we should all of vs know by experience in our selues, that we can be abased, &c. and wherein we should be instructed and taught as in a mysterie of religion, to be a∣based, and to abound, &c. for this is an holy point of Chri∣stian knowledge to know to be abased, and to abound, to be content with either, and not to relinquish any Christian duty for either.

But alas, how ignorant are all sorts of men herein? In the Clergie, what ambitious seeking after the chiefest dignities? What heaping of liuings one vpon another, benefice vpon benefice, prebend vpon prebend, & of benefices in Commen∣dam vpon Bishopricks? In the Temporalty, what ioyning of

house to house, and laying of field to field? What prying and prowling into all kinds of commodities? What thirsting and gaping still after more, more? And what is the cause of all? We haue not learned both to be full and to be hungrie, both to abound, and to haue want. It may be, we can a∣bound, but we cannot be abased: it may be, we can be full, but we cannot be hungrie: it may be, we can away with plenty, but not with want. This prickes and pinches, and is as bitter vnto vs as death: but haue we learned to abound and to be full? Nay we know not when we abound, or when we are full: and besides that, abundance and fulnesse makes vs wan∣ton, and proude, and forgetfull of such Christian duties as we ought to performe, as might easily haue bene proued, if time had giuen leaue.

Long we then in our soules to grow forward in a good degree of Christian perfection? Let vs learne both to be aba∣sed, and to abound, &c. Let not abundance or plenty make vs wanton, or proude, or forgetfull of our Christian duties: neither let penury and want make vs murmure, or faint, or cast vs downe through heauinesse. Let vs walke constantly in both, in both let vs be content, and in both walke in those holy waies which God hath ordained vs to walke in. If we can once take out this lesson, it will bring with it such a Chri∣stian perfection, that we shall not be to seeke almost in any point of Christianitie. Let vs therefore apply it, and as we grow either in wealth, or in want, let vs thinke on it, that daily more and more we may know to be abased, and to a∣bound, and that daily more and more we may be instructed, euerie where, and in all things, both to be full, and to be hun∣grie, to abound, and to haue want.

LECTVRE XC.

PHILIP. 4.

Verse 13. I am able to do all things through the helpe of Christ, which strengtheneth me.

14. Notwithstanding ye haue well done that ye did, &c.

I Am able to do all things, &c. We haue heard what things the Apostle assumed to himselfe, and they were great things; as that he had learned to be content with his estate whatso∣euer it were, that he knew both to be aba∣sed, and to abound; that euery where, and in all things, he was instructed both to be full, and to be hun∣grie, both to abound and to haue want. Now lest he should seeme to boast too much of himselfe, or to giue others occa∣sion of boasting themselues, he giueth the whole glorie of all that he is able to do, in all the things that he speaketh of, vnto Christ, that enableth him thereunto. For the better vn∣derstanding of which words, first it will be needfull to cleare them from that sence whereunto some wrest them. For tho∣row the malice of Satan, no doubt, either blinding the eyes of our Aduersaries that they should not see the truth, or harde∣ning their hearts that they should peruert the waies of truth: these words which by our Apostle are added (lest he should seeme to boast too much of himselfe) are wrested by our ad∣uersaries vnto the greatest boast of mans perfection that can be: these words wherein our Apostle giueth all glorie vnto Christ, are drawne by our Aduersaries vnto the glory of man, and his perfect obedience. For, to proue that man in this life is able perfectly to fulfill the Law of God, they alledge this place as making to that purpose, where it is said, I am able. So that they giue this meaning of these words; I am able, not onely to be abased, and to abound, &c. but generally, I am able to do all things, euen all things that the Law requireth,

through the helpe of Christ which strengtheneth me, is, if he helpe and strengthen me by his grace, that what abilitie I want in my selfe, may be supplied by him. And hereupon they conclude, that man regenerate is able, by the grace of Christ working together with him and strengthening him, perfectly to fulfill the whole Law of God. Whereby, how much they peruert the meaning of the Apostle in this place, we shall easily perceiue, if we looke but a little into the do∣ctrine which hence they deliuer. For who is he that is able to loue the Lord his God with all his heart, with all his soule, with all his minde, and his neighbour as himselfe? And yet this the Law requireth, saying, Thou shalt loue the Lord thy God with all thine heart, with all thy soule, and with all thy might; and, Thou shalt loue thy neighbour as thy selfe. Againe, who is he that is able to continue in all things that are written in the Booke of the Law to do them? And yet the Law saith, Cur∣sed is euerie man that continueth not in all things that are written in the booke of the Law to do them. Againe, who is he that doth good and sinneth not? In many things (saith Iames) we offend all. And Iohn, If we say that we haue no sin, we deceiue our selues, and the truth is not in vs. And sinne, we know, is the transgression of the Law, so that whosoeuer sinneth transgresseth also the Law. We know in part, saith the Apostle, we prophesie in part. Now, as is our knowledge, so is our faith, our loue, our obedience. For so long as we are clothed with the earthly house of this tabernacle, as our knowledge is vnperfect, so our faith, our loue, and our obedience are vnperfect. Yea, in the very best of vs there is alwayes a rebellion betweene the flesh and the spirit; and the better we are, the sharper oftentimes will the combate be. Who is he then that is able in this life perfectly to fulfill the Law of God? Vnto Christ Iesus God gaue the Spirit without measure, and he was able perfectly to fulfill the whole Law of God, and did fulfill it for vs, that the righ∣teousnesse of the Law might be fulfilled in vs, and we might be made the righteousnesse of God in him. But vnto vs, I meane euen vnto the most regenerate and sanctified man, the Spirit is giuen onely by measure, so that the flesh and the lusts thereof are not altogether mortified and vtterly tamed

thereby, but oftentimes prickes they haue in the flesh, and messengers of Sathan to buffet them. How farre off then are the best from perfectly fulfilling the whole law of God? Some indeed are said in the Scriptures to haue walked in all the commandements and ordinances of the Lord without re∣proofe, as Zacharie and Elizabeth; and others to haue sought the Lord with their whole heart, as those godly Kings, Da∣uid, Asa, Iosiah, &c. But we must vnderstand, that as Ieroboam and others are said, not to haue followed the Lord with their whole heart, because they made & worshipped other gods, so those godly kings are said to haue sought the Lord with their whole heart, because they haue the honor which was due vn∣to God, to him alone: and that Zacharie and Elizabeth were onelie (in comparison of others) said to haue walked holily, & vnblamably before men. For if their waies should haue bin examined before the Lord, then that of the Prophet should haue bene found true, In thy sight, O Lord, shall no flesh liuing be iustified; and well might that of Eliphaz vnto Iob haue bin said of them, What is man that he should be cleane? and he that is borne of woman that he should be iust? Behold, he found no sted∣fastnesse in his Saints, yea the heauens are not cleane in his sight: how much more is man abhominable and filthie, which drinketh ini∣quitie like water? In a word, not any of the sonnes of men that euer were since the fall of man, or are, were or are able to fulfill the law of God, but onely vnperfectly, and not in any sort perfectly, otherwise then by imputation. Christ his per∣fect obedience being imputed vnto them through faith, and that which is vnperfect in their obedience, being couered, and not imputed vnto them through Christ. So that ye see the doctrine which they deliuer from these words, is quite re∣pugnant vnto the doctrine of the holy Ghost throughout the whole Scripture. And therefore that cannot be the meaning of these words which they do giue.

Againe, if the Rhemists had thought these words to haue made any whit to that purpose, it is very like they would not haue failed to haue giuen that note hence. For we see how ready they are to wrest all places to the maintenance of their erronious opinions. So that they passing this place ouer with

silence, it is very like that they otherwise thought of the mea∣ning of these words, then others of their profession haue done and do. Whether then we looke vnto the doctrine which they gather from these words, quite repugnant vnto the do∣ctrine of the holy Ghost throughout the whole Scripture, or vnto the iudgement of some of themselues, as it may seeme; it appeareth that the Apostles meaning is not, as our Aduer∣saries do imagine, that he was able of himselfe to do al things, not onely the things spoken of before, but all things gene∣rally which the Law of God required, through the helpe of Christ which strengthened him, and gaue further strength and vertue vnto his owne strength and vertue.

What then is the Apostles meaning in these words? Sure∣ly this (as appeareth by the tenour of them:) To cleare him∣selfe of boasting himselfe touching the things that he had spoke of, he renounceth all his owne power and strength, as if by his owne power and strength he had bene able to do those things, and he attributeth all vnto the power and strength of Christ, saying, I am able to do all things, euen all the things that I haue spoken of, that is, I can be abased, and I can abound, &c. For so this vniuersall speech is to be restrai∣ned vnto the subiect and matter here spoken of, as vsually it is in other places of the Scripture: or if we will needes en∣large it further, then thus, I am able to do all things, that is, all things that belong vnto my duty and calling. But how? by my owne power or strength? No, but through Christ which strengtheneth and enableth me. He doth not say, through the helpe of Christ, as it is in our English Bibles: albeit that also might be said, for that he is often said to helpe vs in the things wherein he alone worketh altogether without vs: but he saith, I am able to do all things through Christ, whose worke wholly and onely it is to strengthen me by his holy Spirit in my inner man (for so the word seemeth here to signifie) to do these things, euen to suffer aduersitie, and not be cast downe through heauinesse; and likewise to enioy prosperitie, and not be puffed vp with pride. This I take to be the simple mea∣ning of the Apostle here. Where I note these two points, first, that the Apostle saith, that he is able to do all those things;

secondly, by whom it is that he is able to do all things, euen by Christ which &c.

In the first point, where the Apostle saith, that he is able, &c. it is to be noted that he saith, I am able. He doth not say, I was able, &c. for indeede before he was called to the knowledge of God in Christ Iesus, he was not able to do so▪ But he saith, I am able, implying, that now that Christ dwel∣leth in him by his holy Spirit, now that he is engrafted into Christ his bodie by the washing of the new birth, and the re∣newing of the holy Ghost, he is able to do all these things, to be abased, &c. Whence I obserue this lesson for vs, that be∣ing regenerate by the Spirit of God, and engraffed into the true oliue tree Christ Iesus, we are able to be full and to be hungrie, to abound and to haue want, and to do the things that are good. Before such time as we be borne againe of wa∣ter and of the Spirit, and be made partakers of the roote and fatnesse of the true oliue tree Christ Iesus, the very imaginati∣ons of the thoughts of our hearts are onely euill continually; our throates are open sepulchers, our tongues are full of de∣ceit, the poison of Aspes is vnder our lippes, our mouth is full of cursing and bitternesse our feete are swift to shed bloud, destruction and calamitie are in our wayes, the way of peace we know not, the feare of God is not before our eyes: and in one word, we are wholly auerse from euerie thing that is good, and onely inclined vnto that which is e∣uill; being not grapes but thornes, not figs but thistles, not good but ill trees, not liuely but dead branches, not friends but enemies, not the sons of God, but the children of wrath; not citizens, but aliants from the common-wealth of Israel, and strangers from the couenants of Promise. But being re∣newed by the Spirit, our hard hearts are softned, our froward wills are reformed, our darke mindes are inlightned, our inordinate affections are ordered, our wicked thoughts are bettered, and our whole man so made partaker of the god∣ly nature, that we flie the corruption which is in the world through lust, and study to liue soberly, and righteously, and godly in this present world. So that henceforth we are able to flie that which is euill, and to do that which is good: which

also those manifold exhortations in holy Scripture imply, when we are exhorted to follow the truth in loue, to morti∣fie our earthly members, to procure things honest before God and all men &c. For albeit vnto the wicked and vnregenerate the Lord hath not opened their eyes or their cares that they can see the things that belong vnto their peace, or hearken vnto instruction, and receiue vnderstanding: yet hath he ap¦pointed thus to stirre vp his children, and made them able to do the things whereunto they are exhorted.

We do not then (as our aduersaries falsly charge vs) in the question of Free-will, make men stockes and stones, such as in the things that are good, do nothing at all. Ye see, we say, that being regenerate by the Spirit of God, we are able to be abased, and to abound, &c. to do the things that belong vnto our peace, and such as accompany our saluation. As therefore the Apostle saith vnto the Corinthians, If our Gospel be hid, it is hid to them that be lost: so I say, If any man be not able to do the thing that is good, it is the man vnregenerate, in whom Christ dwelleth not by the power of his Spirit. Here then is the point, not whether we be able to do the things that are good, for that we hold; but whether we be able by our owne power and strength at all to do the things that are good, by whom it is that we are able to do these things, which was the second point that I noted in these words.

Touching the second point then, ye see the Apostle saith, he was able to do all things; but how? Through Christ which strengthened him. He was able, but the power and strength whereby he was able, was whence? in any part from him∣selfe? No, no such word; but from Christ, who dwelt in him by his Spirit, and strengthened him so, that he could be a∣based, and he could abound, and still be content with his e∣state. Whence I obserue, that the power and strength where∣by we are able to do whatsoeuer thing is good, is not from our selues, but from Christ, who by his holy Spirit so streng∣theneth vs in our inner man, that we can be content with prosperitie or aduersitie, and are enabled to do the things that are good. And to this the holy Ghost giueth witnesse in very many places; We are not sufficient of our selues to thinke any

thing as of our selues, but our sufficiencie is of God. Where the A∣postle doth not denie that we are able to thinke that is good; but he saith, that we are not able of our selues as of our selues, but onely by God. So in this Epistle, It is God (saith he) which worketh in you both the will and the deed, euen of his good pleasure. Where he denieth not that we are able to will or to do the thing that is good, but he saith that it is God that worketh in vs both the will and the deed, of his good pleasure. Not to trouble you with mo places to this purpose, by these ye see that it is not of our selues but of God, that we think, will or do the things that are good. We think the things that are good, but it is he that makes vs thinke the things that are good, by suggesting good cogitations into vs by his holy Spirit which dwelleth in vs. We will and desire the things that are good, but it is he that makes vs will and desire the things that are good, by working good motions and holy desires in vs by his holy Spirit which he hath giuen vs. We flie the things that are euill, and do the things that are good; but it is he that makes vs flie that which is euill, and do that is good, by ministring strength vnto vs through the power of the Spirit in vs. We know how to be abased, and how to abound, how to be full, and how to be hungrie, &c. but it is God that enableth vs hereunto by the strength of his holy Spirit which he hath gi∣uen vs. Without him we can do nothing, as himself telleth vs, not thinke any part of a good thought, not will any part of a good desire, not do any part of a good deed; so wholly is eue∣ry good gift from him: but by him we are able to do all things that our dutie requireth of vs, though not in that degree of perfection which we ought, by reason of the sinne which han∣geth so fast on vs, yet so as he will be well pleased with vs, and perfect his praise in our weaknesse.

Here then first falleth to the ground that errour of theirs who maintain that we are able to do the things that are good by our owne power and strength, being onely holpen by the grace of Christ. What is man y^t he should desire to part stakes with his Maker? Doth not God worke all in all? The Apostle saith so: and shall not he then haue the glorie of all? Hast thou any good thing that thou hast not receiued of the Lord? The A∣postle

thinketh not: why then reioycest thou in it, as though thou hadst not receiued it? In Christ we haue all good things that we haue, whether for this life present, or that that is to come; and whatsoeuer good things we do, we are wholly en∣abled thereunto through Christ which strengtheneth vs. Let not vs therefore set foote into any part of his glorie, but as it is written, Let him that reioyceth, reioyce in the Lord.

Secondly, let this teach vs what we are in our selues with∣out Christ; not fit for any thing that is good, not able to do a good deed, not able to will any thing that is good, not able to thinke a good thought, content with no estate, in aduer∣sitie cast downe with heauinesse, in prosperitie puft vp with pride, in want comfortlesse, in abundance retchlesse, & much worse then thus. And yet how ready are we to sooth vp our selues, and how gladly do we heare the praises of others for any thing that we say or do well? Nay rather then faile, we will breake out into our owne praises; and worse then that, we will either shut him out of all, vnto whom all praise is due, or else enter vpon a part with him. So farre in loue are we with our selues, that we forget Christ, though without Christ there be nothing to be loued in vs. But let vs learne to know what we are in our selues, and let vs be confounded in our selues; and for whatsoeuer we say or do well, let him haue the praise, vnto whom all praise is due.

Thirdly, this should teach vs in all things to glorifie the name of Christ Iesus, and to depend vpon him. Are we perse∣cuted, and yet faint not, in pouertie and not ouercome of po∣uertie, tempted and yet stand fast, any way troubled and yet not dismayed? It is by Christ Iesus. Flie we any thing that is e∣uill? do we any thing that is good? It is by Christ Iesus. He knoweth what we haue need of, and he giueth it: he knoweth that without him we can do nothing, and therefore be streng∣theneth vs in all things. Sometimes his owne arme helpeth vs, and sometimes he strengtheneth vs sometimes to do, & some∣times to suffer those things which otherwise we could not. How ought our mouthes then to be filled with his praises, and how ought we alwaies to depend vpon him? By him we stand, and without him we fall. Let our songs therefore alwayes be

of him, and let his praises be euer in our mouthes for such mer¦cies as we haue of him, and let vs pray alwayes with all maner prayer and supplication in the Spirit for the strength of his Spirit.

Notwithstanding, &c. In these words the Apostle according to that wisedome that was giuen vnto him, most wisely com∣mendeth the Philippians for their liberalitie sent vnto him. For the Apostle hauing before most peremptorily signified his constancie both in aduersitie and prosperitie, that through Christ which strengtheneth him he could be content whether he were abased or did abound; the Philippians might haply say, Then our liberalitie needed not, you could haue bene as well without it as with it, and therefore we might very wel haue spared both our labour and our liberalitie. No, no, saith the Apostle notwithstanding that through Christ which streng∣theneth me, I can be content whether I be full or hungrie, yet ye haue well done that ye haue communicated to mine affli∣ction: ye haue well done, because ye haue done your dutie, ye haue done that which Christ commandeth, ye haue done that which hath great recompence of reward. But how did they communicate vnto his affliction? We must vnderstand, that we may communicate vnto the affliction of Gods Saints three wayes: first, when we suffer the like afflictions that they do for Christ his sake, whether it be at the same time, as Paul and Silas did; or at diuers times, as now the Saints of God which suffer, and are persecuted for righteousnes sake, as were the Prophets and Apostles before. Secondly, when we are afflicted and mourne in our selues for the affliction of Gods Saints, al∣beit we do not suffer in our bodies with them. Thirdly, when we minister vnto them what comfort we can in words, and what helpe we can in deeds. And thus the Philippians commu∣nicated vnto Pauls afflictions lying now in prison, sending vn∣to him their minister, and with him such gifts as might supply his wants. And this is it for which the Apostle in these words commendeth them. I can onely point at such things as were hence to be obserued.

First in that the Apostle saith, Notwithstanding that I am able to endure want through Christ which strengtheneth me,

yet ye haue well done, &c. hence I obserue, that the constan∣cie and patience, and contentment of Gods Saints, ought not to be any stay vnto vs of performing Christian dutie which we owe vnto them. And yet how willingly do we make eue∣ry thing serue to vs for an excuse of slacking such duties as we ought to performe to Gods Saints? If they be in prison, or if they be in any pouertie and want, and beare it patiently and chearfully, we commend them; but neither by word we com∣fort them, nor by other our helpe we relieue them. And why? They are chearful enough, they need not our comfort: though they want, yet they are content with that they haue, they beg not, and therefore we may spare our purse well enough. But our Apostle tels vs, that notwithstanding it be thus with them, yet we shall do well to comfort them and to helpe them. Yea and surely it is the best done, that is done vnto them. For they by such their contentednes and chearfulnes, giue good testi∣monie that they belong vnto the couenant, that they are of the houshold of faith: and we as we are to do good vnto all, so especially vnto them which are of the houshold of faith.

Secondly, in that the Apostle saith, they did well to com∣municate to his affliction, I obserue, that it is a good deed to comfort and to helpe the Saints of God in their affliction and trouble. And that it is so, appeareth both for that it is com∣manded as a dutie, practised of the godly, and hath with it great recompence of reward. Weepe with them that weepe, saith our Apostle. What is that? That is, let their afflictions moue you to compassion; and in token of your compassion, comfort and helpe them in their affliction. The Apostle to the Hebrews openeth it more largely, where he saith, Remember them that are in bonds, as if ye were bound with them, and them that are in af∣fliction, as if ye were also afflicted in the bodie. Thus did the Apostle himselfe, as himselfe witnesseth, where he saith, Who is weake, and I am not weake? who is offended, and I burne not? As if he should haue said, Besides mine owne afflictions which befall my selfe in mine own person, there is no other afflicted, but they touch me also with a compassion with them, both to sorrow with them, and to helpe them as I can. And see the recompence of reward that followeth it, Come (shall Christ say) ye blessed

of my Father, inherite ye the kingdome prepared for you from the foundatione of the world; for I was an hungred and ye gaue me meate, &c. Thus the Lord in mercie, and for his promise sake, rewardeth them that comfort and helpe his poore af∣flicted Saints in their affliction whatsoeuer it is. So that we cannot doubt but that it is well done to communicate to the affliction of Gods Saints by helping and comforting them.

It is then not well done not to communicate to their affli∣ction. And yet who remembreth the affliction of Ioseph? Ma∣ny good lawes and Acts we haue for the prouision of the poore; I wish due execution of them. Beloued do we beleeue the communion of Saints? It is an article of our beliefe, and we will be loth to be tainted in any of them. As then we are ioyned in a fellowship with all Gods Saints, so should we be touched with a feeling of such of their miseries as are in any kind of affliction. They are bought with as deare a price as we are, they are members of the same body with vs. And shall the head in the naturall body stoupe downe vnto the foote if it be prickt or hurt, to looke vnto it and to helpe it, and shall not we looke vnto our poore brethren and distressed, & helpe them? Surely if it be well done to communicate to their af∣flictions, then it is not well done not to communicate to their afflictions; and if eternall glory in the heauens be the recompence of their reward that communicate to the afflicti∣on of Gods Saints, then what shall be their reward that do not? The King, euen our blessed Sauiour shall say vnto them in that day, Depart from me ye cursed into euerlasting fire, which is prepared for the Diuell and his Angels. For I was an hungred &c. While we haue therefore time let vs do good vnto all men, but specially vnto them which are of the houshold of faith. Let vs not forget the miserie of the poore in their trouble. Blessed is he that considereth the poore and needie, the Lord shall deliuer him in the needfull time of trouble.

LECTƲRE XCI.

PHILIP. 4.

Verse 15. And ye Philippians know also that in the beginning of the Gospell, when I departed from Macedonia, no Church communicated with me, &c.

16. For, euen when I was in Thessalonica, ye sent once and afterward againe for my necessitie.

ANd ye Philippians, &c. The Apostle hauing in the former verse commended the Philippians for their liberalitie sent vnto him lying now in prison at Rome, as very well done so care∣fully to communicate vnto his afflictions; in these two next verses goeth forward with the like commendation of their liberality euen since his first prea∣ching of the Gospell vnto them. First, by comparing them with the rest of the Churches of Macedonia, verse 15. Se∣condly, by giuing them this testimonie, that euen when he was absent from them, and labouring with other Churches, they ministred vnto his necessitie, not once, but once and a∣gaine. And lest by this his great commendation of their libe∣ralitie he might seeme to looke after a new benefit, verse 17. he telleth them, that as his reioycing in the Lord, whereof he spake before, was not for his owne sake, or for the supplie of his want by their liberalitie; so neither this his commendation of their liberalitie from the first vnto the last, was for his owne sake, or that he desired a new gift of them, but both the one, and the other was for their sakes, and that in both he regar∣ded the fruite which might further their reckoning. This I take to be the generall purpose of the Apostle in these words. Now come we vnto a litle more particular examination of them.

And ye: By this that he saith, ye also, &c. he meaneth that not onely he, and the other Churches of Macedonia, but they also knew this that he now speaketh; what? namely, that in

the beginning of the Gospell, that is, at my first coming into Macedonia, and preaching the Gospell vnto you: for he speaketh not simply of the beginning of the Gospell, but of the beginning of the Gospell in that countrie of Macedonia, whereof Philippi was the chiefe citie, and the first place that we reade he preached in, in that countrey. This then, saith he, ye know, that at my first coming and preaching of the Gos∣pell vnto you, when I departed from Macedonia, that I might preach in other countries also, no Church of all the other Churches of Macedonia, neither Thessalonica, nor Amphipo∣lis, nor Apollonia, nor any of the rest, communicated with me concerning the matter of giuing and receiuing, but ye only. Where first in that he saith, when he departed, &c. hence some gather that his manner was, where first he preached the Gospell to take nothing of them till his departure from them, and then to take of them sufficient for his iourney to the next place, and for his prouision there till he should depart from them. Secondly, in that he saith, no Church communicated with him concerning the matter of giuing, &c. his meaning is, that whereas he had bestowed on the other Churches spi∣ritual things, he had not, as had bene meete, receiued of them againe temporall things. The phrase of speech here vsed is borrowed from merchants or others which haue their books wherein they set downe their layings out, and their recei∣uings in, that when they make their counts there may be a proportion in those things. So he meaneth that betweene those other Churches of Macedonia and him there should haue bene this proportion, that as he had ministred vnto them spirituall things, so they should haue ministred vnto him of their temporall things. Thirdly, in that he saith, but ye onely, he commendeth them aboue the rest of the Churches of Ma∣cedonia. In the next verse when he saith, For when I was in Thessalonica, he addeth this farther to the commendation of the Philippians for their liberalitie, that besides their liberality at his departure from them, when he was in Thessalonica, the metrapolitan city of Macedonia, and they had heard that he hauing passed through Amphipolis and Apollonia, and being now in Thessalonica, none communicated vnto him; they

sent vnto him once and againe while he was there to supply his necessitie. In the verse following, when he saith, not that I desire, &c. his meaning is as he said, verse 11. that he speaketh not this, he commendeth them not thus, because he now, or at any other time desired a gift of them so much for his owne sake, and for the supply of his owne wants; but to signifie the very true cause of his reioycing, verse 10. and the very true cause of this his commendation of them, he saith, but I desire the fruite, &c; whereby he signifieth that the principall thing which he regarded in their gifts and liberalitie, was the fruite which should follow thereupon to further their reckoning, for that the Lord in that day should reckon this to their van∣tage, and accept it for good payment. The phrase of speech here vsed, is likewise borrowed from the merchants counting booke; for as in case of the debt of a great summe of money vnto a merchant, the more money that is noted in his booke as payed, the more his reckoning is furthered that payed it; so the Apostle signifieth that the moe of their charitable works towards him were as it were noted in Gods booke, the more their reckoning was furthered with God, who recko∣ned that to their fruite which they did vnto him. So that the cause of his reioycing, and commending their liberality prin∣cipally was, because of the fruite which thence redounded vn∣to them from God, who would recompence it in the heauens into their bosomes, and accept it in mercie as some acquit∣tance of their debt. This I take to be the true meaning of these words. And now that we vnderstand the meaning of the Apostle in these words, let vs see what profitable notes we may gather hence for our farther vse.

And ye Philippians. In that the Apostle saith, that when he departed from Macedonia, none of the other Churches of Macedonia, but the Philippians onely, communicated to his necessitie, hence it may seeme might be obserued an example of great ingratitude in those Churches, that withheld their temporall things from the Apostle, when he had ministred vn∣to them spirituall things. But I dare not altogether so iudge them, because of that notable testimonie which our Apostle giueth vnto them in the latter to the Corinthians. Where he

proposeth their example vnto the Corinthians, thereby to stirre them vp to the reliefe of the poore Saints, and testifieth, that in their most extreme pouerty they were richly liberall; that beyond their power they were willing, and that they euen pressed the Apostle to receiue their reliefe towards the poore Saints. A rare example of great piety, and very tender compassion. So that I impute their not communicating vnto the Apostles necessity, at this time, rather vnto forgetfulnes, and some want of care for this time (which was sometime the fault of the Philippians, as we heard before) then vnto vngrate∣fulnesse, or any such notorious fault. The Apostles purpose I take rather to be to commend the Philippians, then deepely to censure the other churches.

In this then that he saith, that when he departed from Ma∣cedonia, no church &c. I note the thing for which he com∣mendeth the Philippians aboue the other churches of Mace∣donia; which was, the performance of that Christian dutie to∣wards him, to minister vnto him temporall things when he had bestowed on them spirituall things. Whence I obserue this lesson for vs, that where spirituall things are bestowed vpon vs, there we should minister temporall things; where the Minister teacheth vs with the word, there we should make allowance of maintenance vnto him. Which point the Apo∣stle proueth at large in the former to the Corinthians, and by many arguments: as first, by an argument taken from Soul∣diers; Who (saith the Apostle) goeth a warfare any time at his owne cost? How much more should they that fight the Lord his battels, fight them at the churches cost? Secondly, by an argument taken from planters of Vines. Who (saith the A∣postle) planteth a vineyard and eateth not of the fruit thereof? How much more should they that plant and worke in the Lord his vineyard eate of the fruits of their owne labours: Thirdly, by an argument taken from them that are occupied about cat∣tell? Who (saith the Apostle) feedeth a flocke, and eateth not of the milke of the flocke? How much more should they that feede the Lord his flocke with the sincere milke of the word, be fed by them with temporall food: Fourthly, by an argument taken from the testimonie of Moses, where he saith, Thou

shalt not muzzell the mouth of the oxe that treadeth out the corne, for that was the fashion in Palestina: how much lesse should their mouth be muzled, maintenance be denied them that labour in the Lord his husbandrie? Fiftly, by comparing spi∣rituall things with temporall things; If (saith he) we haue sowen vnto you spirituall things, is it a great thing if we reape your carnall things: that is, things necessarie for the maintenance of this life? Sixtly, by an argument taken from the allowance of the Priests of the old Law: Do ye not know (saith the Apo∣stle) that they which minister about the holie things, eate of the things of the Temple? and they which waite at the Altar, are par∣takers of the Altar: so also hath the Lord ordained, that they which preach the Gospell, should liue of the Gospell. Thus ye see a large proofe of this point in that one place by many argu∣ments. Many other places there are pregnant also to this pur∣pose, as when it is said, Let him that is taught in the word, m••ke him that hath taught him partaker of all his goods: as also where it is said, The Elders that rule well, are worthy of double honour, especially they which labour in the word and doctrine: by which terme of double honour, many do vnderstand reuerence, and things necessarie for the maintenance of this life. The point is so cleare, that to doubt of it, is to doubt of the truth of the Scriptures, which in so many places giue so euident testi∣mony thereunto.

Which may serue to admonish many of vs of a necessarie duty wherein we vse great slacknes. Some of vs can be very well content neither to be taught in the word, not to giue a∣ny maintenance to the Preachers of the word. And these are men altogether senslesse, without all feeling of God or god∣lines, in whose hearts the day-starre of righteousnes hath not yet risen, that they should know or thirst after the things that belong vnto their peace. Others of vs could be better con¦tent a great deale to giue something to stay the Ministery of the word, that so we might continue in our ignorance, and sleepe in our sinnes, then to haue the word preached vnto vs. And these are men, not sicke, but dead in sinne, desperately wicked, and vnto euery good worke, reprobate. Others of vs can be content to hearken to them that labour in the word

and doctrine, and that they should preach often, but care not how little to heare of allowance toward their maintenance. If they speake of the Ministers duty, of the assiduitie and dili∣gence which they ought to vse, of the necessitie that lieth vpon them to preach the Gospel, of the woe that is vnto them if they do not preach the Gospel, we like them well, and com∣mend them much. But if they speake of their owne mainte∣nance, of their allowance due on our parts vnto them: what say we then? Then forsooth they tell their owne tales, they preach for themselues. Nay we can dispute very wel against them out of the Scriptures in this point, and tell them that freely they haue receiued, and freely they must giue, and that Paul laboured with his owne hands, because he would not be chargeable to them whom he taught. But see how herein we deceiue our selues. He that saith, Freely ye haue receiued, freely giue, doth he not immediately after say, that the worke∣man is worthie of his meate? What then, doth our blessed Sa∣uiour crosse himselfe? God forbid. And yet either we must say so, or else that the former words make nothing against the maintenance of Ministers, especially the latter words being both so plaine in themselues, and likewise alledged by the Apostle for the Ministers maintenance. For the meaning then of those words; first I say, that they are to be vnderstood of working miracles; which gift, as the Lord freely bestowed on his Apostles and Disciples for a time, for the better gai∣ning of men vnto the faith, so he would haue them freely she∣wed forth vpon men, that as Elizeus the Prophet could by no meanes be wrought to receiue any thing of Naaman the Syrian for healing his leprousie, so whatsoeuer sickenesse they should heale, whatsoeuer miracles they should worke, they should not be wrought to take any thing for it. Second∣ly, if any man shall contend that the words are to be vnder∣stood of the Lords worke generally, that as freely they haue receiued the grace, so freely they do the worke, then I ex∣pound the words by that of the Apostle Peter, that they are to feede the flocke of God which dependeth on them, caring for it not by constraint, but willingly; not for filthie lucre, but of a readie, minde. Surely it is no way the meaning of those words, that

they that labour in that holy worke, should be debarred of wages for their labour. Neither doth the example of the A∣postle (labouring with his owne hands) at all make against the maintenance of the Ministerie by the Church. First, he pro∣fesseth that he wrought with his hands, not for that he ought so to do (for he proueth that they ought to haue ministred vnto him) but that they might haue no exception against him. Secondly, the example of the Apostle herein is no way to presse vs, for that he needed not, as we, to attend vnto rea∣ding, but being immediately taught of God, and furnished with all knowledge in the third heauen, he was able at all times to teach the way of God perfectly, though he wrought with labour and trauell night and day. But we cannot intend manuarie matters, and do the duties of our calling. Our du∣ty is to attend vnto reading to exhortation, and to doctrine; and the Church is to minister vnto vs necessary maintenance. How cunningly therefore soeuer we thinke we can dispute a∣gainst the maintenance of the Minister by the Church, yet do we but deceiue our selues therein. This is true generally, that whatsoeuer we say or dispute, we will giue as little to his maintenance as may be, we will withhold from him as much as we can, we thinke that wel gotten that is saued from them, and we thinke euerie little too much that they haue.

Beloued, I haue no cause but to perswade my selfe better things of many of you. Onely I speake how it fareth com∣monly with men abroad. The peoples readinesse in all pla∣ces to deceiue their Ministers in all kinde of their tithes, is often spoken of vnto vs that haue some farther experience therein then what we haue by heare-say. As for vs, let it not be so with vs, but let vs be ready to communicate vnto him that hath taught vs in the word, that there be no complaint of our not communicating concerning the matter of giuing and receiuing. Euery labourer is worthie of his wages. Let vs not deny them vnto him that oftentimes steepes his labors with vs in his owne bloud. Nay, let vs giue them cheerefully vnto him as vnto him that watcheth for our soules. It is but copper that we giue for the purest gold. Let vs not stand vp∣pon this exchange, but let vs offer it most willingly.

The second thing which I note in these words is, that the Apostle saith, that the Philippians onely communicated with him concerning &c. They waited not to see what the other Churches would do, whether they would giue the Apostle ought or no, or what they would giue, or when they would giue, but they bethought themselues what they were in du∣ty to do, and that they did, though they onely did it. Whence I obserue this lesson for vs, that looke what is our dutie to do, that we are to do, though none ioyne with vs. If Noah should haue looked what the old world did, and haue fashioned himselfe like vnto them, he had bene like to haue perished in the waters with them. But he looked what his God required of him, and though none ioyned with him, yet he alone walked with the Lord, and therefore he alone was saued, when the rest of the old world was drowned with the waters. Or if Lot should haue looked to the wicked con∣uersation of the Sodomites, and defiled himselfe with their vnlawfull deedes, he had bene like to haue bene consumed in the fearfull burning of those sinfull cities. But he looked to the Law of his God, & though none ioyned with him, yet he alone walked in the wayes of the Lord, and therefore when the citie, and they that were in it were destroyed, he was saued. Or if that Samaritane that was cleansed with the o∣ther nine, should haue staied to waite what the other nine would do, his leprosie might haue taken hold of him againe. But he considered his owne duty, and when he was healed, he turned backe, and with a lowd voice praised God, and fell downe at his feete on his face, and gaue him thankes: and therefore he was praised of the Lord, and cleansed of his leprosie. All which examples shew plainly vnto vs, that we are not to looke what others do, but what we are to do; and though all the rest of the world bow the knee vnto Baal, yet must we with Eliah looke vnto the Lord our God, and serue him alone: what∣soeuer is our dutie to do, that must we do though we onely do it. Though there be but few that striue to enter in at the strait gate, yet must we striue to enter in at the strait gate: neither may we follow a multitude to do euill. It is our duty that we must looke vnto, and be there many or few, any or

none besides our selues to ioyne with vs, yet must we do that which our duty requireth of vs.

This may teach vs to reforme a great fault in our selues. We are none of vs growne to that height of impiety (I hope) that in a desperate moode we will say, that we had rather go to hell with company, then go to heauen alone. But this is a great fault with many of vs. In matters of contribution vn∣to any good purpose, what do we say? No reason we should contribute alone, we wil see what others will do; if they con∣tribute, we will; if they will not, we will not; and saying thus, we thinke we say well; and if we adde this, let others do, and in proportion we will not be behinde the best, then we thinke no man can say more, or better. But thus still we depend vpon the doing of others, whereas in doing good we should one go before another, and rather striue to be exam∣ples vnto others, then stand vpon the example of others. If we be the foremost, it may be others will follow vs; and if we be alone, it is better to walke in the way alone, then out of the way with others. In matters likewise of election what do we say? We would gladly bestow our voyce on the best, but the most go another way, and we can do no good by singling our selues from the rest, a note of singularity we may bring vpon our selues; if there were any possibility to do good, we would bestow our voice as we should, but being none, we may not lose our voice that way, but bestow it another way. Thus we looke at the example of others, and offend by the example of others, whereas rather by our example others should be condemned which do not as we do. Beloued, let this be our rule, to looke what we should do, not what others do. Let vs do that we ought, though we alone do it, & let vs flie the rest, how many soeuer follow it. Let vs by our exāple prouoke others to do that is good, and if they do not follow it, let their iudgement be vpon their owne head. If we alone walke in the waies of our duty, our reward is with our God, but their iudgement sleepeth not, that either will not walke with vs, or forsake vs in the way.

In the next verse the Apostle giueth this testimonie vnto the Philippians, that when he was absent from them, when

he was in Thessalonica, they sent their liberalitie once and againe vnto him to relieue his necessitie. Wherein first I ob∣serue a notable patterne of that great care which ought to be in the people for their Minister. The people should after the example of the Philippians, be carefull to inquire into the state of their Minister, and as they shall vnderstand him to neede this or that help, this or that encouragement, so they should be willing once and againe, euen as neede is with all cheere∣fulnesse, wherein soeuer they may to helpe them. But farre otherwise is the practise with vs. If his liuing be small, and he such a one as laboureth painfully in the word amongst vs, yet will we not relieue him; and if we send once and againe vnto him, it shall be when we haue got some aduantage a∣gainst him, some that may vexe and trouble him, and either weary him of all, or turne him out of that little that he hath. His barenesse and his want shall be his reproach amongst vs, but no cause of any holy care for him. It should not be thus, but as the Philippians did, so should we do, euen take all care for them that teach vs in the word.

Secondly, in the person of Paul, I note that it was Paules necessitie which the Philippians sent once & againe to relieue. Whence I obserue, that euen the best Ministers of the Gospel of Christ Iesus are sometimes vrged and pressed with necessi∣tie. In Paul indeed it was lesse maruell, both because that was the infancie of the church, and for that he alwaies went about either planting or stablishing the Churches, and setled him∣selfe in no certaine place. But now that the Church is stabli∣shed, and the Ministerie settled, that now sometimes the ve∣ry best should be pressed with necessitie, I know not well what to say to it. It is certainely one of the shames and dis∣credites of our Clergie, that in many places the worthiest la∣bourers want, and the veriest loyterers abound. Some lights of the church haue either nothing, or as litle as litle may be: & againe, some others, that either cannot, or will not do any good in the Church at all, haue liuing vpon liuing, & dignitie vpon dignitie heaped vpon them. Ye see the note which I should prosecute: but time will not giue me leaue.

LECTVRE XCII.

PHILIP. 4.

Verse 17. Not that I desire a gift, but I desire the fruite which may further your reckoning.

18. Now I haue receiued all &c.

NOt that I desire a gift &c. In these words the Apostle signifieth the very true cause of that his ioy in the Lord, whereof he spake before verse 10. and the very true cause of this his commendation of their liberality in the two verses next before. For, as before he signi∣fied in verse 11. that the principall cause of his reioycing was not because of his want, because his want was supplied by their liberalitie; so now he signifieth that the principall com∣mendation of their liberalitie was not for that he desired a new gift of them, as some thereby might haply imagine; but the principall thing which he regarded both in the one, and in the other, the principall cause both of his reioycing in the Lord for their care for him, and of his commendation of their liberalitie both first and last towards him, was the fruite which followed thereupon to further their reckoning in that day of the great account. But I desire &c. The phrase of speech here vsed is borrowed from the Merchants counting-bookes: for as in case of the debt of a great summe of money to a Merchant, the more mony that is noted in his booke as payed, the more his reckoning is furthered that payed it; so the Apostle hereby signifieth, that the more of their chari∣table workes towards him, were noted, as it were, in Gods booke, the more their reckoning was furthered with God, who in the great account should reckon that to their fruite & aduantage, which they had done to him. What was then the things which the Apostle principally desired, euen more then their gifts though he needed them? It was the fruite of their liberalitie, that they might reape the fruite thereof with

God. And what was the fruite of their liberality? Namely, the furthering of their reckoning with God in that day when they should giue accounts of that they had done in their flesh, whether it were good or euill; for the Apostle knew that this fruite should follow their liberalitie towards him, that thereby their reckoning should be furthered with God, who would reckon that vpon their head to their vantage that they had done to him. And this was it which principally cau∣sed the Apostle to ioy in their gifts and liberality. Thus much for the opening of the meaning of these words. Now let vs see what obseruations we may gather hence, whereof to make some farther vse for our selues.

Not that I desire a gift. The first thing which here I note is the Apostles diligent care to cleare things as he goes. In verse 10. of this Chapter the Apostle signified his great reioy∣cing in the Lord for the Philippians great care for him, shewed by the things which they sent him by their minister Epaphro∣ditus. Whereupon lest it should be thought that before he receiued their gift, he had bene cast downe through heaui∣nesse, or were not able to endure his want, he cleares himselfe of all suspicion of any such abiect mind, and tells them in the next verse, that he spake not because of want, that is, y^t he re∣ioyced not so much, because his want was supplied by their liberality, but there was another matter in it. Againe, in ver. 11.12. he signified that he could be content with whatsoeuer state he were in, that he knew how to be abased, and how to abound, that he was instructed both to be full, and to be hun∣grie, to abound and to haue want. Whereupon lest he should seeme to haue boasted himselfe too much of himselfe, as if by his owne power and strength he had bene able to do all those things, he cleares himselfe of all such arrogant presuming of his owne strength, and tells them verse 13. that he is able to do all those things: but how? by his owne power and strength? No, but through Christ which strengthened him. Againe, the Apostle hauing said that through Christ which strengthened him he could endure want, and he could be content whether he were full or hungrie, &c; hereupon it might be thought that he made small account of their bene∣fit,

and could as well haue bene without it as with it. He therefore cleares this point also, and tels them that notwith∣standing he could do all things through Christ, yet they had well done to communicate to his affliction. Againe in verses 15.16. he highly commended the Philippians for their great liberality towards him euen from the first vnto the last, and preferreth them before all other Churches of Macedonia. Whereupon lest he should seeme to affect a new benefit, to desire a new gift, he cleares himselfe of any such desire, and tels them plainly that he doth not so commend them for that he desireth a gift of them. Thus, sometimes to cleare the truth of doctrine, sometimes to free himselfe from vniust suspiti∣ons, alwaies to rectifie them that they do not misconceiue of things, euermore he cleares matters as he goes. Whence I obserue a good lesson for the Minister of the Gospel of Christ Iesus, which is, that he giue all diligence in his teaching so to cleare things as he goes, as that his people may not miscon∣ceiue any thing either touching the truth, or touching him∣selfe. He is to be iealous of both, euen with a godly iealou∣sie; of the truth, that no speech of his may cause them to erre touching the truth; that he speake not any thing against the truth, but for the truth; that in all simplicitie and plainnesse he deliuer the truth; or if at any time he speake something which may be mistaken, yet he so cleare it before he leaue it, as that there neede to be no doubt of it. Of himselfe, that no speech slip him, nor any action passe him whereby he may be noted of impatience, or pride, or contempt, or couetousnesse, or any such spot of life; or if he do speake, or do any thing whereby any such suspition is or may be fastened on him, that he so cleare it, that he quite wipe it out; for if the truth be preiudi∣ced, it is a stumbling blocke in a brothers way, and a woe is vnto him that putteth a stumbling blocke before his brother to cause him to fall: or if his own person be preiudiced, it is an hinderance vnto the worke of his Ministerie, & wherein shall he haue any comfort if not in the worke of his Ministerie? If the example of our Apostle euen in this Chapter were not a sufficient president for all Pastors of Gods people to this pur∣pose, I might adde thereunto both the example of our blessed

Sauiour, and likewise of the rest of the Apostles: for who so looketh into the new Testament shall see them alwaies so di∣ligent in this point, as they do not misse the teaching of any thing which might either preiudice the truth, or their owne persons. But I passe ouer further proofe for this point.

This first might serue for a very good instruction vnto ma∣ny in the Ministerie in these our daies; for how many are there in many places, that sometimes moue moe doubts then they do answer? How many that sometimes so speake, as that they leaue their hearers in greater suspence then they found them? How many that so speake, as that their hearers by that they speake, cannot discerne whether they be Protestants or Pa∣pists? How many that couch their matters so closely, and handle things so obscurely, as if they would not be vnder∣stood? of whom ye shall heare some say when they come from them, they are fine men, great schollers, learned Diuines: but aske them what they learned? they can say iust nothing. How many are there that say they care not what, nor what men gather of that they say? How many that speake smoothingly, how many that speake egrely, and yet neuer labour to cleare themselues of hatred, and of flatterie? Some are negligent & carelesse to consider what they speake, and these neuer thinke of clearing things as they go. Others are so little zealous of y^e truth, that though something slip them which may hazard the truth, yet they will willingly let it go; and these care no•• for clearing things as they go. Others loue to carrie things in the clouds, and so to speake as that a man shall be little the better or the wiser; and these will not cleare points as they go. But beloued, what should I speake to you of these things? Ye see what duty lyeth vpon vs by the example of the Apostle; e∣uen so to cleare things as we go, as that ye may not miscon∣ceiue of what we speake.

Hence then learne you to giue al diligence in hearkening to the things that we speake: for if we be to be so carefull as that nothing slip vs which we cleare not, lest ye should miscon∣ceiue of any thing, then surely are ye to be as carefull of atten∣ding to that we speake, that so ye may conceiue aright of eue∣ry thing that is spoken. Otherwise if your thoughts be wan∣dring,

and your wits (as we say) a woll-gathering, what paines soeuer we take in clearing of things, yet do ye mistake things. And hereupon it is that we sustaine many wrongs of them that heare vs. We must take paines, and labour that ye may conceiue aright of all that we speake; and ye must sleepe a little and heare a little, and wander in your thoughts a little and heare a little; and then in something mistaking vs, ye must runne vpon vs, and we said, ye know not what. Howsoeuer this be commonly a fault amongst hearers, yet beloued, let it not be so amongst you. When ye come hither, pray vnto the Lord that he will stirre vp your dull minds by his holy Spirit, that he wil vouchsafe to blesse the ministery of his holy word vnto you; and when ye are here, giue all diligence to hearken, that so ye may conceiue aright of the things that are spoken, that so by the things which ye heare the Lord may be glori∣fied, and your selues edified, & builded vp into a perfect man in Christ Iesus.

The second thing which I note is, the Apostles fatherly af∣fection towards the Philippians; for in that he saith, that he de∣sireth not a gift, but the fruite which may further, &c. he sheweth that as fathers in their tender affection towards their children desire not any thing of them but for their behoofe and good; so he in his tender loue towards them, desires not any gift of them, but for their behoofe and good in the day of Christ Ie∣sus. Whence I obserue what a fatherly affection there ought to be in the Pastor towards his people, namely such, as that he seeke not theirs, but them; not his owne profit, but the pro∣fit of his people, that they may be saued. Thus our Apostle often professeth that he did; as where he saith, that he sought not his owne profit, but the profit of many that they might be saued; and againe where he telleth the same Corinth. that he sought not theirs, but them. Wherein he hath left a president for vs, that as he hath done so we should do also. What then? Is not the Pastor to labour with his people in the word and doctrine for their saluation, and to desire nothing of them, to looke for nothing at their hands? No, not so; for we heard the last day, that where spirituall things are sowne, there carnall things are to be reapt, and that he that teacheth may as well require

them of them that are taught in the word, as the souldier may do his pay, or the labourer his wages, or he that planteth a vineyard of the fruite of the vineyard, or he that feedeth a flocke of the milke of the flocke. But as at the first he is not to vndertake this sacred and holy function in any couetous or ambitious desire for worldly maintenance or promotion, but in an holy desire to gaine men vnto the faith and knowledge of Christ Iesus; so at no time is he so much to respect the gift and maintenance that he hath by his people, as the saluation of his people in the day of Christ Iesus. In a place therefore where his liuing is allotted, and his maintenance set, the be∣nefit of his liuing should not so much reioyce him, as to see his people offer their duties willingly, and giue them cheareful∣ly; for that this is a token of their growth in pietie, & a fruite which shall surely further their reckoning. And so likewise in a place where onely a voluntary contribution is made for a time, the allowance whatsoeuer it is, is not so much to reioyce him, as the euident tokens of their pietie therein which make it, which shall further their reckoning. And the care which in both places is by him to be taken, is not to be for his owne profit, but for the profit of his people that they may be saued, euen for the gaining of them in the faith and knowledge of Christ Iesus. To which purpose also is that of the Apostle Pe∣ter, Feede the flocke of God which dependeth on you, caring for it not by constraint but willingly, not for filthie lucre but of a readie mind.

But as our Apostle saith to the Corinthians, Though ye haue ten thousand instructers in Christ, yet haue ye not many fathers; so may it now be said, though many Churches and many congre∣gations haue many Ministers and teachers, yet haue they not many so fatherly affected as seeke not their owne profit, but their profit that they may be saued. If we should looke into the Popish Clergie, it would easily appeare by their practise what it is they seeke and desire. For to what end are their trentals, diriges, masses, buls, pardons, and such other their trash, but for that they desire gifts, and seeke after their owne profit? It were to be wished that they onely were such, and that there were no such amongst vs. But what shall we say of

them that so they may get in, care not how they come in, in at the window, or downe at the house top? that sticke not at these matters of simonie and corruption, but swallow them downe greedily? that take the fourth, fifth, seuenth, tenth, twentieth part of the liuing, and leaue the rest vnto the Pa∣tron? that flie to Tarsus when they should go to Niniueh, and rather reside any where then where they should? that heape li∣uing vpon liuing, and dignitie vpon dignitie, and come ei∣ther at none, or but at some one of them? that feede them∣selues, and fleece their flocks, but do not labour with them in the word? that keepe no proportion concerning the matter of giuing and receiuing, but reape as many carnal things as they can, and sow either none, or as few spirituall things as they can? Do not these seeke their owne profit more then the pro∣fit of the people that they may be saued? Are not these of those that seeke their owne, and not that which is Iesus Christs? If they could say any thing for themselues, it is all well, surely I cannot say any thing for them. I wish that they who by their place may and ought to looke to the reforming of these things, would in an holy care looke vnto them, and as much as in them is reforme them. Worke there will be; for hardly will these things be reformed.

Now as there are many in the Ministerie that neither are, nor wil easily be perswaded to be so fatherly affected towards their people as to seeke them, and not theirs, or more then theirs; so, beloued, are there many among you that heare vs, and vnto whom we are sent, that will hardly be perswaded of any of vs that we seeke not yours but you, that we seeke not our owne profit, but yours that you may be saued. Nay if we tell you that it is not your worldly commodities that we so much seeke after, that it is not your carnall things that we so much desire, but that the principall thing that we long after euen from our very heart roote, is your godly growth in the faith and knowledge of Christ, and your saluation in the day of Christ, what do ye commonly twit vs withall? namely this, that we shall long tell you thus before you will beleeue vs. And this is one great cause in my iudgement why oftentimes we labour all night and catch nought, why we spend our

strength in vaine, and for nothing amongst you, euen your hard perswasion of vs as wanting all such fatherly affection towards you. But as the fault is great of such in the Ministe∣ry as want such affection towards you, so is your fault also great to thinke that none in the Ministerie are so affected to∣wards you. Where therefore their presence, their diligence, their watchfulnesse, their care ouer you giue you no other cause, there perswade your selues the best of your Ministers and Teachers. Yea perswade your selues of this, that they seeke not yours but you, that they seeke not their owne pro∣fit but yours that ye may be saued, that they desire not a gift, but the fruite which may further your reckoning.

The third thing which I note is that the Apostle saith, that the fruite of their liberality towards him shall redound to the furtherance of their reckoning in the day of Christ Ie∣sus. Whence I obserue a notable commendation of charita∣blenesse towards the poore, afflicted, and distressed, and generally of good workes. The commendation is this, that looke what we giue vnto the poore and afflicted members of Christ Iesus, looke generally what good we do, that shall as it were be reckoned vpon our head in that day when we shall giue our accounts what we haue done in the flesh, whether it be good or euill. For imagine that it were with God as it is with man, and that he had a booke wherein were noted as our debts so our payments; in the day when the ac∣count shall be made, whatsoeuer charitable worke we haue done vnto any of Gods Saints shall be reckoned vnto vs for good payment, and the moe we haue done, the more shall our reckoning be furthered; nay the good workes that here we haue done they shall then be recompenced with eternall glo∣ry in the heauens. He that hath mercie on the poore (saith Salo∣mon) lendeth vnto the Lord, and the Lord will recompence him that which he hath giuen. Whosoeuer (saith our blessed Sauiour) shall giue vnto one of these little ones a cup of cold water onely in the name of a Disciple, verily I say vnto you he shall not lose his reward. And in the last day, Come (shall he say) ye blessed of my Father, inherit ye the kingdome prepared for you from the foundation of the world. For I was an hungred, and ye gaue me meate, &c. The reason of

such recompence of reward is, because Christ reckoneth it as done vnto himselfe, whatsoeuer is done vnto his members here on earth. If they be persecuted, he is persecuted, as that his voyce from heauen shewed when he cryed, Saul, Saul, why persecutest thou me? when not he, but his Disciples were per∣secuted. And againe, if they be relieued he is relieued, as that place of Mathew sheweth, where he saith, Verily I say vnto you, in as much as ye haue done it vnto one of the least of these my bre¦thren, ye haue done it vnto me. Now shall any good be done vn∣to Christ the euerlasting Sonne of the Father, and shall the reward bee lesse then euerlasting glory in the hea∣uens?

What shall we say then? Is saluation in the heauens the re∣ward of our workes? yea, it is so. Is it a reward due vnto our workes? Yea, it is so. Is it a reward due vnto our workes vpon the merit of our workes? No, in no sort. For when we haue done all that we can, Christ hath taught vs to say that we are vnprofitable seruants, yea when we haue done all things that are commanded vs. And whatsoeuer afflictions we suffer in this present life, Paul hath taught vs, that they are not wor∣thy of the glory that shall be shewed vnto vs. The merit that we can talke of for our workes, is to say with Daniel, To vs belon∣geth open shame: and with Iob, If I would iustifie my selfe by stan¦ding vpon the merit of my workes, my owne mouth shall con∣demne me; for in many things we sinne all: and all our righteousnes, euen the very best of it is as filthy clouts. How is saluation then a reward due vnto our workes? Euen for the promise sake made vnto vs in Christ Iesus. For therefore do we claime sal∣uation as due vnto our workes, euen because God hath made that promise in Christ Iesus vnto our workes. But what was the cause of his promise? was it our workes seene, or foreseene that they would be of such desert? No, but of his owne free grace and mercie towards vs, according to the good purpose of his will he promised it vnto vs. And therefore the Apostle saith, By grace are ye saued through faith, not of works, lest any man should boast himselfe. And againe, Not by the workes of righ∣teousnesse which we haue done, but according to his mercie he saued vs. Thus we teach, and euery where we exhort all men vnto

good works, and holinesse of life, without which no man shall see the Lord.

First then here, beloued, learne you to skill what manner of men they be that charge vs that we preach onely faith, but ei∣ther mention not, or else condemne good works. Ye see we tell you out of our Apostle here, that they shall further your reckoning in the day of Christ Iesus. And therefore we be∣seech you to abound in euery good worke vntill the day of Christ Iesus: and know them to be of their father the diuell that say, that either we mention not, or condemne good works vnto our people.

Secondly, hence learne to acknowledge and to magnifie the great mercy of our God, who accepteth that for a furthe∣rance of our reckoning, which if he should deale with vs in iustice could stand for no payment; for how I pray you stands it? We should bring gold for payment into the Lords trea∣surie. But we bring lead, and he accepteth it for gold. Our best righteousnesse is full of vnrighteousnesse, yet doth he ac∣cept it. What? for our righteousnesse sake? No, for his mer∣cies sake, and imputeth vnto vs the righteousnesse of Christ Iesus. Let our mouthes therefore alwaies be filled with his praises for such his louing mercies towards vs.

Thirdly, let this be a sufficient motiue vnto you to stirre you vp vnto charitablenesse, and vnto euery good worke; for seeing such is their acceptance with God that in that great account they shall further your reckoning, what should stay you but that ye should labour to be fulfilled with the fruits of righteousnesse? Time cuts me off that I cannot speake of these things, and I shall the next time be farther occasioned to speake of them by occasion of the text.

LECTVRE XCIII.

PHILIP. 4. Verse 18.

Now I haue receiued all, and am well filled; I was euen filled after that I had receiued of Epaphrodi∣tus, &c.

NOw I haue receiued all. Hitherto we haue heard the Apostles thankfulnesse vnto the Philippi∣ans for their care for him, and his commen∣dation of them for their liberalitie towards him. Now he commendeth their liberality, and withall addeth a promise of recompence of reward for their liberality, and so concludeth the Epistle with praise and thanksgiuing vnto the Lord. In verse 18, first he signifieth the faithfulnesse of Epaphroditus, when he saith, Now I haue receiued all: all? what? to wit, all that you sent by Epaphroditus. For herein he giueth him this testimony, that he had receiued the whole summe of him which came from them, which it is like they had specified. Secondly, he com∣mendeth their liberality of the quantitie of it, when he saith, I haue plentie, and am filled. For hereby he signifieth that their liberality towards him was not scanted, but was such as plen∣tifully supplied his wants, such as filled his desires; not that the gift which they sent him was so great and magnificent, (for the Churches of Macedonia were but poore,) but though it were but small, yet such was his contentment, as that he was as well satisfied and as fully as the greatest man with his grea∣test riches. Thirdly, he commendeth their liberalitie of the acceptablenesse of it vnto God, when he saith, An odour that smelleth sweete &c. For herein by a speech borrowed from sa∣crifices made by fire for a sweete sauour vnto the Lord, he sig∣nifieth that their liberality was as acceptable and pleasant vnto God, as the sacrifice that smelleth sweete in the nostrils of the Lord. These are the principall points contained in these words, and this I take to be the meaning of them. Now

let vs see what notes we may gather hence for our further vse and instruction.

The first thing which here I note is the faithfulnesse of E∣paphroditus, who kept nothing backe of all that the Philippi∣ans sent vnto the Apostle, but faithfully deliuered whatsoe∣uer they sent vnto him. Whence I obserue a notable patterne of that faithfulnesse which ought to be in al Christians, to dis∣charge that trust whatsoeuer it is that is reposed in them: e∣uen such should be their faithfulnesse, as that they whom it doth concerne, may safely giue them this testimonie, that they haue discharged the trust that was reposed in them. Such was the faithfulnesse of Samuel, who when he had as∣ked of the people of Israel, Whose Oxe haue I taken? or whose Asse haue I taken? or whom haue I done wrong to? or whom haue I hurt? or of whose hand haue I receiued any bribe to blinde mine eyes therewith? and I will restore it you. They said vnto him: Thou hast done vs no wrong, nor hast hurt vs, neither hast taken ought of any mans hand. So faithfully he had walked amongst them in all things, that they gaue him testimonie of his faith∣fulnesse before the Lord, and before his Annoynted. Such faithfulnesse also our blessed Sauiour figureth out vnto vs in the Parable of the seruants, vnto one of whom he gaue fiue talents, and vnto another two, to occupie withall vntill he should returne whence he went, and in the end gaue them this testimonie, It is well done good seruants and faithfull, ye haue bene faithfull in little, I will make you rulers ouer much, en∣ter into your Masters ioy. And the Apostle telleth vs general∣ly, that it is required of the disposers, that euery man be found faithfull. Be it publique or priuate things, for the bodie, or for the soule, goods of the Church, or other goods that we are trusted withall to dispence and dispose, it is required of vs that we be faithfull, euen so faithfull, that if neede be, they whom it doth concerne, may safely giue vs their testimonie thereof.

A good lesson for men of all sorts to learne: for Prince and subiect, that for their faithfulnesse each to other, each may receiue of other this testimonie, I haue receiued all loy∣altie, I haue receiued all right of soueraignty; For Pastor and

people, that for their faithfulnesse each to other, each may haue of other this testimony; I haue receiued all wholesome instruction from you, I haue receiued all duties cheerefully from you: For maister and seruant, that for their faithfulnes each to other, each may haue of other this testimony, I haue receiued all faithfull seruice from you, I haue receiued all that is iust and equall from you. But haue those or other like learned this lesson? I will particularly instance onely in one sort of men, whose example best fitteth with this we haue in hand. Patrons of Ecclesiasticall liuings haue the patronage and donation of liuings committed vnto them. The churches of seuerall places haue committed that trust vnto them, to conferre them wholly vpon men willing and fit to discharge a good duty in them. But vse they the like faithfulnesse here∣in that Epaphroditus did with Paul? Do they giue all that is allotted vnto him, vnto their Clerke whom they present? Doth the Minister receiue all that the Church assigned him from his Patron? Nay I feare me, not many Ministers can say, I haue receiued all that the church gaue me by my Pa∣tron. Many may say, I haue receiued by my Patron some part of that which the Church allotted vnto me, perhaps the one halfe, perhaps the fourth part, perhaps the tenth, per∣haps the twentieth part; but all cannot say, I haue receiued all. But let such vnfaithfull Patrons as thus neglect to dis∣charge the trust reposed in them, feare, that they shall neuer enter into their Maisters ioy. It is for the good and faithfull seruant to enter into his Maisters ioy; but the bad and vn∣faithfull seruant shall not enter thereinto.

As for vs, (beloued) let vs looke on the example of E¦paphroditus, and as he did, so let vs labour in all things faith∣fully to discharge whatsoeuer trust is reposed in vs; that as Paul did vnto him, so others may giue vnto vs, if neede be, their testimony of our faithfulnesse. If we haue any of the Churches goods in our hands, any orphans goods in our hands, any reliefe by any contribution for any maintenance of any of Gods poore Saints in our hands, or any such like trust be committed vnto vs, let vs vse all faithfulnesse there∣in, that euen they whom our faithfulnesse doth concerne

may giue vs that testimony, that they haue receiued all that should any way accrew vnto them. But as for the sinne of vn∣faithfulnesse touching any trust reposed in any of vs, let it not be once heard of amongst vs, as it becommeth Saints; that we may defie all the world to their faces that shall, in the ma∣lice of their heart, seeke to fasten any such note vpon vs. Let vs with Dauid hate the sinnes of vnfaithfulnesse, and let no such cleaue vnto vs: let vs euerie man vse faithfulnesse in whatsoeuer trust is committed to him, and let vs assure our selues of this, that as the Lord was with Abrahams seruant, to blesse him for his faithfull seruice vnto his maister Abra∣ham, so will he be with vs to blesse vs in all our wayes, and in all that we put our hands vnto.

The second thing which I note, is the Apostles great con∣tentment with a little. An euident token whereof is this, that he saith, I haue plentie, and am filled. For wherewith was he filled? With that which came from the Philippians, and which he receiued by Epaphroditus, which, it may be, supplied his present wants, and somewhat more. Yet hauing receiued this, which it is very likely was no great matter, he saith, I haue plentie, and I am filled. Whence I obserue a certaine note of good contentment in the true Christian. If with that small or great store wherwith the Lord in mercy hath blessed him, he rest so satisfied, that he can say, I haue plentie, and I am filled; it is an argument of his Christian contentment, and an argument that he is truly rich indeede. For, who more rich then he that is best content? or who better content, then he that is so satisfied with that he hath, as that he saith, I haue plentie, and I am filled? If a man shall aske the couetous rich man, whether he haue plentie, and be filled; his continuall carking and caring, scraping and scratching together all that euer he can, will speake for him, and say, that he is not full. If a man shall aske the rich vsurer, whether he be full, and haue plenty; his continuall eating and deuouring of men by his wicked and vngodly vsurie will speake for him, and say, that he is not full. If a man shall aske the cruell oppressor and ex∣tortioner, whether he be full and haue plentie; his continuall grinding of the faces of the poore, and wringing from his

brethren whatsoeuer he can, will speake for him, and say, that he is not full. It is not great wealth and store that alwayes fills a man, but the more a man hath, the more (oftentimes) he craueth: and the more cause he hath to thinke himselfe filled, the lesse he thinketh himselfe filled: and therefore, to be filled, stickes not at vsurie, oppression, extortion, bribery, or any vnlawfull and vngodly meanes; and yet neuer is filled, because neuer content with that he hath.

Will ye then know (beloued) who they are that are con∣tent with that they haue? will ye haue an euident token of great contentment in a good Christian? Marke where ye heare these speeches, I haue enough I thanke God, I haue plenty, I am filled; I am as rich as the Emperour, for he hath but enough, and so haue I. It may be that they that thus speake haue not the greatest wealth in the world, it may be that they haue but, as we say, from hand to mouth, or little more; yet these are the speeches of them that are content with that they haue, which minde not earthly things, but haue their conuersation in heauen. Learne therefore to skill of mens contentment in their desires by the words of their mouth: and looke by what token ye iudge of other mens contentment, let others also, by the like tokens in you, iudge likewise of your contentment. None more like to be free from vngodly desires, and attempts by vngodly meanes to be rich, then they that are content with that they haue: neither any more like to be content with that they haue, then they that are so satisfied with that they haue, as that they thinke and say, I haue plenty, I am filled. As therefore we desire to seeme content with that we haue, and to be free from all suspicion of vngodly desires, and vnlawfull attempts to in∣crease that we haue, as not content with that we haue; so let vs follow our Apostle: and as he hauing that which supplied his wants, said, I haue plentie, and I am filled; so whatsoeuer be our store, if we haue but foode and raiment, let vs thinke and say that we haue plenty, and that we are filled.

The third thing which I note is the acceptablenesse of the Philippians gift vnto God. Which the Apostle signifieth by a speech borrowed from sacrifices, the odour wherof smel∣leth

sweete as persume in the nostrils of the Lord. Whence I obserue how acceptable and pleasant vnto God our workes of charity are generally towards the poore and particularly towards the Ministers of Christ his Gospel, they are as sweete smelling sacrifices wherewith the Lord is well pleased. It is said that Noah after the deluge, Built an altar vnto the Lord, and tooke of euery cleane beast, and of euery cleane fowle and offe∣red burnt offerings vpon the altar; and it is added, that the Lord smelled a sauour of rest; that is, he accepted his sacrifice, and was so well pleased that he ceassed from his wrath. So in the men∣tioning of many sacrifices in Leuiticus, it is often thus added, It is a burnt offering, an oblation made by fire for a sweete sa∣uour vnto the Lord. So that our Apostle calling our workes of charitie sacrifice, and sweete smelling odours, euidently sheweth thereby how acceptable and pleasant they are vnto God. Such a sacrifice Obadiah offered vp vnto the Lord, when he hid the Lord his Prophets by fifties in a caue from the furie of Iezebel, and fed them with bread and water. Such a sacri∣fice Ebedmelech offered vp vnto the Lord, when he got Iere∣miah the Lord his Prophet out of prison, where he was cast into the dungeon, and dead almost with hunger. Such a sacri∣fice the house of Onesiphorus offered vnto the Lord, when he sought out our Apostle diligently, and found him, and often refreshed him, and was not ashamed of his chaine. These all in their charitable works for the Prophets and Ministers of the Lord offered vp sweete smelling odours, and sacrifices accep∣table and pleasant vnto God. Such a sacrifice likewise the Churches of Macedonia offered vnto the Lord, when in their extreme pouerty they were richly liberall to the reliefe of the poore Saints at Ierusalem. And with such sacrifices whensoe∣uer they are offered God is well pleased, as witnesseth the A∣postle, where he exhorteth to such sacrifice: To do good, saith he, and to distribute, forget not: for with such sacrifice God is well pleased. Yea he keepeth the good deeds of a man as the apple of his eye, and the almes of a man is as a thing sealed vp before him. Yea looke whatsoeuer good he doth vnto the poore, the Lord shall recompence it him againe into his owne bosome. For the day shall come wherein it shall be said vnto such

workers of charitie, Come ye blessed of my Father, inherite ye the kingdome prepared for you from the foundations of the world, for I was an hungred, &c.

Here then first learne what the Christian sacrifice is where∣withal God is well pleased. The sacrifices of the old Law they are now abolished and done away, euen since our blessed Sa∣uiour gaue himselfe for vs to be an offering and a sacrifice of a sweete smelling sauour vnto God. Other incenses and sacri∣fices which now in many places are offered and sacrificed vn∣to idols and images they are an abhomination vnto the Lord. It is not perfumes in temples, burning of incense vnto Saints, sacrificing vnto stocks and stones, or hoasts vpon the altars, that are acceptable and pleasing vnto God. Nay he that doth these things is as if he cut off a dogs necke, as if he offered swines bloud, as if he blessed an idoll: nay he is an idolater, and he is an abomination vnto the Lord. If we will be sacri∣ficing, the Christian sacrifice which we must offer vnto the Lord to be a sweete smelling sauour vnto him, must be the offering of the calues of our lips, euen the sacrifice of praise & thanksgiuing for such his louing mercies as he hath vouch∣safed vnto vs; or else the offering of our selues a liuing sacri∣fice, holy, acceptable vnto God, which is our reasonable ser∣uing of God; or else the offering of our goods in a charita∣ble deuotion to the poore afflicted members of Christ Iesus. These sacrifices are commended vnto vs by the Apostles of Christ Iesus; the first where it is said, Let vs by Iesus offer the sacrifice of praise alwaies vnto God; that is, the fruite of our lippes which confesse his name: the second where it is said, I beseech you brethren by the mercies of God, that ye giue vp your bodies a liuing sacrifice, holy, acceptable to God, which is your reasonable seruing of God: the third where it is said, To do good, and to distribute forget not, for with such sacrifice God is well pleased. And these are the alone sacrifice left vnto Christians to offer, which are accepta∣ble and pleasant vnto God.

Secondly, let vs hence learne to striue euery man to go one before another in doing good vnto all the afflicted members of Christ Iesus. It is a sacrifice acceptable and pleasant vnto God, witnesse the Apostle here. It is more accepted with God

then all burnt offerings and sacrifice, witnesse the Prophet. It shall further their reckoning in the day of Christ Iesus; wit∣nesse the Apostle in the words before. It shall bring with it great recompence of reward through the promise made of God vnto vs in Christ Iesus; witnesse our blessed Sauiour. Let vs therefore as the Apostle exhorteth, While we haue time do good vnto all men, but specially vnto them which are of the household of faith. Let vs, as Daniel counselled Nebuchadnezzar, Breake off our sinnes by righteousnesse, and our iniquities by mercies towards the poore. Let vs, as Salomon willeth, Binde mercie and truth vpon our neckes, and write them vpon the tables of our hearts. Let all hard-heartednes be farre from vs, and let the bowels of com∣passion be kindled within vs so often as we behold the distres∣sed members of Christ Iesus. The law commandeth merci∣fulnes and compassion euen vnto the poore beasts. How much more should we that are members one of another, we that are members of the mystical body of Christ Iesus, deale merciful∣ly one with another, and be feruent in charity one towards another. Beloued, let vs consider our selues? and prouoke one another vnto euery good worke. He that hath bene slacke let him be no more slacke, and he that hath bene forward this way let him be forward still. The day approcheth when we must all appeare before the iudgement seate of Christ, that e∣uery man may receiue the things which are done in his body, according to that he hath done, whether it be good or euill. Let vs therefore make vs friends of the vnrighteous mam∣mon, & let vs lay vp for our selues treasure in heauen, whither neither rust nor moth corrupteth, and where theeues do not breake through nor steale. And this shall we do, if as God hath blessed vs we giue vnto the poore, and take pity & com∣passion on the fatherlesse and afflicted.

LECTƲRE XCIV.

PHILIP. 4. Verse 19.

And my God shall fulfill all your necessities through his riches, with glorie in Christ Iesus.

ANd my God shall, &c. The Apostles commen∣dation of the Philippians liberalitie we haue heard, which was this; First that in it selfe it was such as that after he had receiued it, he had plentie, and was filled; Secondly, that it was a sweete smelling odour, a sacrifice ac∣ceptable and pleasant vnto God. Now vnto this commenda∣tion the Apostle addeth a promise of recompence of reward for their liberalitie, and so concludeth the Epistle with praise and thanksgiuing vnto the Lord. In verse 19. where the pro∣mise is, first I note the Author of the recompence promised, which is God, whom the Apostle in great strength of faith calleth his God, both for his owne comfort, and for the Phi∣lippians encouragement. Secondly, I note what recompence is promised, which is, that his God shall fulfill all their neces∣sities; wherein he alludeth to that he had said in the former verse, that as he was filled by them, & all his necessities suppli∣ed through their liberalitie, so his God should fulfill all their necessities, and supply all their wants. Thirdly, I note the pos∣sibilitie of making this recompence, which appeareth to be easie because God is rich: My God shall fulfill all your necessities through his riches. Fourthly, I note the fulnesse of the recom∣pence promised vnto their liberalitie, in that it is said that he shall fulfill all their necessities through his riches with glorie; all, with glorie, that is, so plentifully and abundantly, and glori∣ously, that it shall be to the glorie of his name. Lastly, I note the cause wherefore, or the meanes wherby such recompence shall be made, which is Christ Iesus, in whom, and for whom, and through whom we haue and receiue both all the promi∣ses, and all the blessings for this life, and for that that is to

come, My God shall fulfill, &c. with glorie in Christ Iesus. The summe then of these words is this, as if he had thus said: As I haue plentie, and am filled by you, so that all my wants are supplyed; so my God that helpeth me and comforteth me in all my troubles, my God that seeth and regardeth your mer∣cies towards me, shall for a full recompence of reward fulfill all your necessities, and supply all your wants through his ri∣ches plentifully to the glorie of his name, not for the merit of your worke, but in and for Iesus Christ, in whom, and for whom, you and your workes are accepted. This I take to be the meaning of these words. Now let vs see what notes we may gather hence for our farther instruction.

The first thing which here I note is that the Apostle saith, My God, &c. which is not spoken by way of excluding them, as if he were not their God also, but partly out of the po∣werfull might of his sauing faith, partly to comfort himselfe in the middest of all his troubles, partly to note his vpholding stay in all his troubles, and partly to imply vnto the Philippians that what they had giuen vnto him they had giuen vnto God. For so it will appeare, if the speech be well obserued, that such neare application hath alwaies such signification. So Da∣uid, The Lord is my rocke and my fortresse, and he that deliue∣reth me, my God, and my strength, my shield, the horne of my salua∣tion, and my refuge. So Esay, O Lord thou art my God, I will ex∣alt thee, and I will praise thy name. So our blessed Sauiour, My God, my God, why hast thou forsaken me? In which and many o∣ther like places, where the Prophets, and Apostles, and our blessed Sauiour do vse these particular speeches of, My Lord, my God, and the like, they do not vse them as thereby singling out vnto themselues a peculiar God, but in some such like re∣spect as before was mentioned, to wit, either through the great strength of their faith, or for their comfort in their trou∣bles, or to note their vpholding stay in their afflictions, or else to imply the communication vnto Gods Saints to be a com∣munication vnto God. Whence I obserue that such speeches are no note of singularitie, no speeches to be either scorned or reproued in them that vse them with reuerence & in feare. Which I obserue because of them that vpon the hearing of

such speeches, are straight way readie to brand him that vseth them with some new name of Puritane, or Precisian, or the like; and in scorne to aske him who is his God, who is his Lord, and whether he haue any peculiar God which is not our God, and our Lord. Of whom I aske againe, whether the Prophets, and Apostles, and our blessed Sauiour which vsed these speeches, were Puritanes, or Precisians, or the like? If they were, why is it obiected vnto any man that he is? if they notwithstanding these speeches were not, why vpon the like speeches is any man iudged to be? Shall any man aske of any of them, who is his God, or who is his Lord, or whether he haue any peculiar God? Why should then any such question vpon the like occasion be made? It may very well be that they who now aske such questions, if Paul were now liuing, and now spake or wrote thus, would aske him the like que∣stions.

Wherein learne a notable policie of the Diuell. He seeth the great stay, and the great comfort that the child of God hath, when he comes so farre as that with boldnesse and con∣fidence he can say, my God, and my Lord. He seeth that what∣soeuer troubles do presse vs, whatsoeuer scorners do blow vpon vs, howsoeuer he seeke continually like a roaring Lion to deuoure vs, yet nothing can cast vs downe, if through the powerfull might of a sauing faith we can say, my God, and my Lord. He seeth that to come so neare vnto God, as to call him my God and my Lord, is to depart too farre from him. And therefore he laboureth against this boldnesse and confi∣dence, and neare approch: and to this purpose hath deuised to brand them with odious names that shall at any time so speake. Neither yet doth my speech tend to perswade the or∣dinary vse of those speeches, my God, and my Lord. For our blessed Sauiour hath taught vs to pray, Our Father which art in heauen, and I know that our most vsuall speeches of our Lord, and our God, are most holy, and most Christian. Onely this I say, that it ought not to be preiudiciall vnto any man, if at any time he say, my God, and my Lord. He may sometimes vse them, and yet ought nor therefore either to be noted of singularitie, or to be scorned or reprooued. Let them consider

what I say, that are so readie vpon such occasions to brand men with names that they know not what they meane, & let vs in no sort follow their example. Let vs ioyne with thē that say, Our God, and our Lord; but let vs not scorne or reproch them that say, My God, or my Lord. Nay, let vs know, that nor we, nor any can haue any greater stay or comfort then in this, that the Lord is his God, and his Lord. Thus much of this note by the way.

The second thing which here I note, is, what recompence of reward the Apostle promiseth vnto the Philippians for their liberalitie towards him. The promise is this, that as he was filled by them, and all his necessities supplied by their libe∣ralitie, so God should fulfill all their necessities through his riches with glorie. Whence I obserue this lesson for vs, that looke what good we do vnto Gods Saints here on earth, God shall recompence the same into our bosomes, both with bles∣sings in this life, and likewise in that that is to come. Deli∣uer we the poore and needie in the needeful time of trouble? the recompence is, Blessed is he that considereth the poore and needie, the Lord shall deliuer him in the time of trouble. Are we mercifull vnto the poore, and do we sell them come good cheape? The recompence is, He that is mercifull, rewardeth his owne soule: and blessing shall be vpon the head of him that selleth corne. Do we feed the hungrie, clothe the naked, visite the sicke, lodge the stranger, go to him that is in prison? The recompence is, Come ye blessed of my Father, inherite ye the kingdome prepared for you from the foundations of the world: for I was an hungred, &c. In a word, are we ready to do good, to distribute, and to communicate according to our abilitie? The recompence is, we lay vp in store for our selues a good foundation against the time to come, to obtaine eternall life. Not a cup of cold water, giuen vnto any in the name of a dis∣ciple, shal lose his reward. So mercifull, and gracious, and bountifull, and liberall is the Lord our God, as that he doth repay one good turne vnto our brethren, with an hundreth blessings from himselfe, and gifts of no value, with an eternall weight of glorie.

A great mercy of our gracious God, to promise or to pay

such recompence of reward vnto our workes; and a notable inducement to stirre vs vp vnto all workes of charitie. The same motiue the Preacher also vseth, where he saith, Cast thy bread vpon the waters, for after many dayes thou shalt finde it: Cast thy bread vpon the waters, that is, breake thy bread vnto the hungrie, be mercifull and liberall vnto the poore; though thy almes may seeme to be cast vpon the waters, though it may seeme that thou shalt neuer haue thankes or ought else for that good thou doest: (for so too many thinke, that what they giue vnto the poore, they commit vnto a dead hand, that it perisheth, that afterwards there is no remembrance of it:) yet saith he, Cast thy bread vpon the waters. And why? he addeth a promise of mercie that shall follow vpon it, for after many dayes thou shalt finde it, that is, thy gift shall not pe∣rish, but thy God shall recompence it thee into thy bosome. Thou shalt finde it in thy basket, and in thy dough, and in the fruite of thy body, and the fruite of thy ground, in the fruite of thy cattell, in the increase of thy kine, and in the flockes of thy sheepe; or if not in these temporall blessings, yet in spi∣rituall graces; or if not now for a season, yet after many dayes, as the husbandman receiueth the increase of his corne, which when it was first sowne might seeme to haue perished; or if not in this life, yet certainely in the heauens when the Lord shall wipe all teares from thine eyes, and crowne thee with glorie and immortalitie. Here is then another kinde of reasoning then thy carnall sence and reason teacheth thee to make. Thou thinkest that y^e way to be rich, is to be sparing, to hold fast, to giue away nothing that thou canst saue. But as our Sauiour saith, He that loueth his life, shall lose it. So I say, he that thus loueth his riches shall not be rich: but the way to keepe and to increase riches, is to bestow them on the poore. Where they seeme to be lost, there they shal be found; where they seeme to be cast vpon the waters, there they shalbe laid vp in heauen, where neither rust nor moath corrupt, and where theeues do not breake through nor steale.

Why is it then that the bowells of our compassion are shut vp against the poore? for in many places the poore crie, and none helpeth them, they faint in the streets and none suc∣coureth

them, they mourne in their soules and none comfor∣teth them, they perish for want of foode, and none relieueth them. I perswade my selfe that it is not altogether thus a∣mongst vs: but in many places it is thus. And what is the rea∣son? Verily our diffidence and distrust is the cause of all this. We see not how we shall haue sufficiencie for our selues if we be bountifull vnto others: we see not but we shall want our selues if thus we do supplie the wants of others; and though it may be we dare not openly speake vnto the point, of Gods promise of a recompence of reward vnto whatsoeuer we do vnto his poore Saints here on earth, yet do we thinke with our selues that if we should relie much vpon this, we might quickly bring our selues vnto the beggers staffe, and then who would pitie vs? Thus though the promise be made vn∣to vs of fulfilling all our necessities, yet such is our blindnesse that we cannot see, and such our distrustfulnesse that wee doubt how our necessities shall be fulfilled, and therefore we hold backe, and do not stretch out our hands vnto the poore and needie.

Our Apostle therefore to meete with this doubtfulnesse, telleth vs that God that maketh this promise vnto vs is rich, and he will fulfill all our necessities through his riches. If a poore man make a large promise of great bountifulnesse, we may well doubt how he will be able to make good his pro∣mise. But if a rich man make such a promise, especially being a good man, and one that is wont to keepe promise, who will make any doubt of the performance of his promise? Now our God that vnto our workes of charitie hath made this pro∣mise to fulfill all our necessities, is rich. For all the beasts of the forrest are his, and so are the cattell vpon a thousand hils: the whole world is his, and all that is therein. The eies of all waite vpon him, and he giues them their meate in due season; he openeth his hand, and filleth all things liuing with plenteousnesse. All riches of grace and glorie, of this life, and of that that is to come, are with him, and vnto whom he will he giueth them. And therefore the Apostle telleth the Corinthians, saying, God is able to make all grace to abound toward you, that ye alwaies hauing all sufficien∣cie in all things, may abound in euerie good worke. The Corinthi∣ans

they did as we do, they feared that if they should giue much to the reliefe of the poore Saints, they should impoue∣rish themselues thereby. For they thought, that whatsoeuer was giuen to others, was taken from themselues. And there∣fore they gaue, when they gaue, very sparingly, and nothing chearefully. Whereupon the Apostle tels them, that God is able, to wit, through his riches, to make all grace to abound towards them; that is, to repay them all that they haue gi∣uen with aduantage, that they might haue enough both for themselues, and also to helpe others withall. So rich is our God that he can, and so good is our God that he will do thus vnto all them that sow liberally, and giue chearefully. And why should any man doubt of this? When thou sowest thy come in the ground, doest thou not hope to receiue thine owne againe with aduantage? and doest thou not reape of∣tentimes a great deale more then thou diddest sow? Why then shouldest thou doubt after thy dispersing to the poore to reape seuen fold more for it? Why shouldest thou not hope to receiue thine owne againe with very great aduan∣tage?

Considering these things, beloued, let it be farre from vs to doubt that pouertie will follow our liberalitie. Let vs not thinke with our selues that the more we giue the lesse we haue, but rather that the more we giue the more through his riches we shall haue. Let the poore therefore be our field wherein we sow our corne, and surely we shall reape plentiful∣ly: let the poore be our altar whereon we make our offering, and then surely our sacrifice shall be acceptable and pleasant vnto God: let the poore be our chist wherein to hourd our treasure, and this shall surely further our reckoning in the day of Christ Iesus. If our liberality abound according to our a∣bilitie to the poore, our God shall fulfill all our necessities through his riches, yea he shall fulfill them with glory, euen with such plentifulnesse and abundance as that his name may be glorified thereby.

The third thing which I note is, that the Apostle saith, that their recompence of reward was in Christ Iesus. Whereby he giueth them to vnderstand that God made this recompence

of reward vnto them of their liberality towards him, not for their works sake as vpon desert, but for Christ Iesus sake one∣ly by grace. Whence I obserue how the promises of God touching the recompence of reward for our works, are made good vnto vs; the promises are made and payed only in Christ Iesus, not any way for the merit of our works seene or fore∣seene. In him God from the beginning loued vs, and made all his louing promises of his sweete mercies vnto vs, and in him partly now he doth, & partly hereafter shall make them good vnto vs through his riches with glory. This our Apostle wit∣nesseth where he saith, that all the promises of God in Christ Ie∣sus are yea, and are in him Amen; that is, in him they are all made and performed, ratified and established. And the reason is plaine; for why doth he make or performe such promises vnto vs, but onely in his gracious loue and fauour towards vs, euery promise of his vnto vs being a testimonie of his loue to∣wards vs? And how doth he loue vs but onely in Christ Iesus, in whom alone he is well pleased? His promises then vnto vs being made and performed onely in loue vnto vs, & his loue vnto vs being onely in Christ Iesus, it is plaine that all his pro∣mises are made and performed vnto vs in Christ Iesus alone. By him we are reconciled vnto God, and in him, through him, and for him we haue whatsoeuer we haue. So that whensoeuer any promise is made vnto vs throughout the whole Scripture, either of blessing for this life, or for that that is to come, of temporall or of eternall reward, of safetie from enemies, or of saluation in the heauens; still we are to lift vp our eyes vnto heauen where Christ Iesus sitteth at the right hand of God, & to know that in him alone both the promise is made, and shall be performed vnto vs, through the loue of God wherewith he loueth vs in him.

Hence then, first, we learne not to credit any such as shall tell vs that any reward is promised or giuen vnto vs for the merit or worth of our works seene or foreseene. For let but this ground be laid, which is most certaine and true, that all the promises of God vnto vs are made and performed in Christ Iesus; then must it needs be concluded, that in vs no merits or any thing were seene or foreseene, wherefore such promises

should be made or performed, and that we are altogether vn∣worthie in our selues vnto whom any such promises should be made or performed. For therefore are they made and per∣formed in Christ Iesus, because in vs there is nothing where∣fore they should be performed or made. Or if there be, then as the Apostle reasoneth touching iustification, saying, If righteousnesse be by the Law; that is, by the works of the Law, then Christ died without a cause; so do I touching this point, If in vs there be any thing wherefore the promises of God should be made or performed, then in vaine are they made and performed in Christ Iesus. I omit to speake of the great vnworthinesse of our best works, because I haue spoken to that purpose often heretofore. Onely for this time let this ground be considered, and if any man at any time shall seeke to perswade you that this or that reward is promised and shall be giuen vnto you for the merit of your works, tell him that it is promised and giuen vnto you in Christ Iesus, and therefore not for any merit of your works.

Secondly, hence learne the stablenesse of all Gods promi∣ses made vnto his children. As this here is, so they are all made in Christ Iesus, and therefore must needs be stable and neuer faile. Euen as we say, that whom he loueth once he loueth vnto the end, because whom he loueth in Christ Iesus, him he alwaies loueth; so his promises being all founded and groun∣ded vpon his loue, once made vnto his children shall not faile for euer, because they are all made in Christ Iesus. A notable comfort vnto all Gods children. Hath he promised life and saluation vnto all that beleeue in his name? hath he promised deliuerance out of troubles vnto those that loue & feare him? hath he promised to fulfill all their necessities that shew mer∣cie to the poore? Here is the comfort that not one of these promises shall faile for euer, because they are all made in Christ Iesus, in whom he loueth vs for euer, and therefore keepeth his promises made in him vnto vs for euer. Let vs not therefore faile of what he requireth of vs, and assuredly he will not faile of whatsoeuer he hath promised vs.

Thirdly, hence learne that the promises made of God be∣long onely vnto them that are in Christ Iesus. The proofe

whereof is this, because the promises made of God are onely made in Christ Iesus: so that vntill such time as we be graf∣fed in Christ Iesus, and made one with him, we are meere strangers from the couenants of promise, and quite aliants from the commonwealth of Israel. Holy things are not for dogs, nor pearles for swine, nor the childrens bread for whelpes: his faithfull oath is vnto Abraham and his seede, and his holy promises vnto them that be at peace with him. And who are at peace with him but they that are in Christ Ie∣sus his Sonne, by whom we are reconciled vnto him? In vaine therefore do they looke after the promise that beare not fruite in the true vine Christ Iesus. Worldly blessings they may haue, and that in abundance. For he maketh his Sunne to arise on the euill, and on the good, and sendeth raine on the iust and vniust. But the sure promises of grace and glory are vnto Iacob his people, and to Israel his inheritance. Will we there∣fore take comfort in his promises? The Spirit must witnesse vnto our spirit that we are in Christ Iesus. Will we lay hold on the promises as belonging vnto vs? So we may, if in the assurance of our soules we can crie, Abba, Father. And there∣fore as we loue and long to be partakers of the promises, so let vs in all things grow vp into him, which is the head, that is, Christ. Let vs be mercifull as our heauenly Father is merci∣full, and let vs do good vnto all, but especially vnto them that are of the houshold of faith. If we communicate vnto the necessities of the Saints, the Lord our God shall fulfill all our necessities through his riches with glorie in Christ Iesus. This promise is sure, because made in Christ Iesus, and belon∣geth vnto vs if we be in Christ Iesus, and walke worthy of Christ Iesus, abounding in this, and euery good worke vn∣till the day of Christ Iesus. Now one word of that wherewith the Apostle concludeth his Epistle, saying, Ʋnto God, euen the Father, &c.

Ʋnto God, &c. In these words the Apostle concludeth the Epistle, with praise and thanksgiuing vnto the Lord. Where first I note that now he saith, our God. Before he said, my God; now, our God. So that howsoeuer more scruple be made a∣bout the one, then the other, yet ye see there is warrant for

both, to vse this or that speech as the occasions are. Second∣ly, I note that the Apostle saith, our Father. Not any but Christ alone saith, my Father. He when he speaketh of himselfe saith, my Father; when he speaketh of vs saith, your Father, as that place witnesseth where he saith, I ascend vnto my Fa∣ther, and your Father, and to my God, and your God. He can one∣ly say, my Father, because he alone is his Sonne by eternall generation; we onely can say, our father, because we are one∣ly his sonnes by Adoption through Christ Iesus, and regene∣ration by his Spirit. Thirdly, I note that here he is called our God in respect of our creation, and our Father in respect of our regeneration: our God in respect of temporall, our Father in respect of eternall blessings. Now vnto God euen our Fa∣ther for both, euen for all be praise for euermore; that is, throughout all ages from generation to generation, that as his mercies endure for euer, so his name may be blessed and prai∣sed for euer.

Whence I obserue, that alwaies in all things God euen our Father is to be praised; write we, or speake we, remember we, or mention we temporall blessings, or spirituall graces, still he is to be praised. And the reason is; For of him, and through him, and for him are all things. In all things there∣fore let vs glorifie God through Iesus Christ, & let vs alwaies haue that song in our mouthes, Praise, and glorie, and thanks, and honour, and power, and might be vnto our God for euermore, Amen. And as our Apostle concludeth this his Epistle with praise vnto the Lord, so let vs remember to praise our God for that it hath pleased him so often to assemble vs together to heare a great part of this Epistle opened vnto vs, and thence to be instructed in the things that belong vnto our peace. The beginning of this worke was his doing, and the continuance of this worke is his doing. Vnto him therefore euen God our Father be praise for euermore, Amen.

LECTVRE XCƲ.

PHILIP. 4. Verse 20.

Ʋnto God euen our Father be praise for euermore. Sa∣lute all the Saints in Christ Iesus. The brethren which are with me, &c.

NOthing being needful to be spoken touching the coherence of these words with the for∣mer for the better vnderstanding of these, I will also omit the repetition of what was spoken the last day, and trust vnto your faith∣full remembrance, the rather for that my de∣sire is at this time to conclud my obseruations vpon this con∣clusion of the Apostle. In these words therefore now read, we haue the conclusion of this whole Epistle. Where first he concludeth the Epistle with praise and thanksgiuing vnto the Lord. Secondly, he addeth, as his manner is, certaine saluta∣tions. First for conclusion of the Epistle he saith, Ʋnto God e∣uen our Father, &c. or, vnto our God and our Father, refer∣ring our vnto both, as vsually it is wont.

Where first I note vnto whom all praise is due, euen vnto God our Father, our God, and our Father. And here by the way first I note that the Apostle saith, Ʋnto our God. In the for∣mer verse he said, my God, now he saith, our God. So that how∣soeuer more scruple be made about the one then about the o∣ther speech, the one being vsed and approued by all, the other being scorned and reproued by many, yet ye see there is war∣rant for both; and as the occasions are, so we may vse this or that speech, vnles we will take vpon vs either to censure the Apostle for vsing as well the one as the other; or thinke that the Apostles example may not be our warrant to vse as well the one as the other. It is, as I told you the last day, the poli∣cie of the Diuell, to the end that he may stay men from this boldnesse and confidence, and neare approch vnto God, as to call him my God and my Lord, to brand them with most

odious names, and to heape on them most opprobrious spee∣ches that shall at any time so speake. But if we keepe the true patterne of the most wholesome words which we haue lear∣ned of our Apostle, as he willeth vs, it is warrant enough for vs; and if we do so, whatsoeuer opprobrious name or speech is cast vpon vs, lights as well vpon him as vpon vs, and so long we neede not much to moue or trouble our selues thereat. The second thing which here by the way I note is, that the A∣postle saith, Ʋnto God, euen our Father. God he is the Father of our Lord Iesus Christ, and he is the Father of vs all. And hereupon he saith, I ascend vnto my Father and your Father, vnto my God and your God. But not any but Christ alone when he speaketh of God, can say, my Father. The reason is in the difference of the manner how he and we are called sonnes. For in a large different manner are he and we called sonnes: he, by eternall generation of the substance of the Father, we one∣ly by Adoption through Iesus Christ his Sonne, and regene∣ration by his Spirit; he the onely begotten Sonne of God by nature, we all the sonnes of God, not by nature but by grace; nor onely as the Angels in respect of our creation, but in re∣spect of our Adoption and regeneration. Albeit therefore one God be the Father of our Lord Iesus Christ, and the Father of vs all, yet because of this different manner, how he is his and our Father, we cannot say as he, my Father, but onely our Father. Neither is it obserued that any saith with Christ, my Father, as many say with Thomas, my Lord and my God. The third thing which by the way I note is, that in this and other like places where these speeches are thus ioyned together, our God is mentioned in respect of our creation, and our Father in respect of our regeneration; our God in respect of tempo∣rall blessings, and our Father in respect of spirituall graces, and eternall in the heauens. For as our God he created vs and made vs, but as our Father he adopted and redeemed vs by Christ, and renewed vs by his Spirit; as our God he gaue vs life, motion, and being; but as our Father he maketh vs to liue vnto his praise, to walke after the Spirit, and to be new creatures. So that the ioy and comfort of our soules is this, that our God is our Father, euen our mercifull and louing

God, and tendereth vs as his sonnes and heires of his promises. These things I thought good to note by the way, by occasion of the first note which here offereth it selfe, viz. vnto whom all praise is due, namely vnto God, euen our Father.

The second thing which here I note is, the thing which is due vnto him, which is, glory, and honour, and praise, and thanksgiuing; as witnesse also the foure and twentie Elders saying, Thou art worthie, O Lord, to receiue glorie, and honour, and power: For thou hast created all things, &c.

The third thing which I note, is, the continuance of the time during which this praise is to be giuen vnto him, which is for euermore; that is, throughout all ages from generation to generation. The reason of which euerlasting continuance is, not onely because of his eternall maiestie and glorie, but specially because of his euerlasting mercy and loue, that as his mercies endure for euer, so his name may be blessed and praised for euer. Many notes ye see might hence easily be ga∣thered, and not vnfruitfully insisted vpon: as first, from the person vnto whom all praises is due, viz. not vnto Saints, or Angels, much lesse vnto brutish or senslesse creatures, but vn∣to God onely, euen vnto God our Father. Secondly, from the thing which is, due vnto him, which is, praise and thanks∣giuing, not with lips alone, but from the heart and soule; which is the sweetest smelling sacrifice that can be offered vnto the Lord. Thirdly, from the time, that his praise is not to be temporarie but euerlasting, as his mercies are euer∣lasting.

But for this time my meaning is to conclude all these in one short obseruation which is this, That alwaies in all things God euen our Father is to be praised: write we, or speake we, remember we with our selues, or mention we vnto others temporall blessings, or spirituall graces, for this life present, or for that that is to come, still he is to be praised. And to this the Apostles giue witnesse in euery place. Our Apostle con∣cluding his Epistle to the Romanes, To God (saith he) onely wise, be praise through Iesus Christ for euer, Amen. And againe, Vnto him that is able to do exceeding abundantly aboue all that we aske or thinke, according to the power that worketh in vs, be praise

in the Church by Iesus Christ throughout all generations for euer, Amen. And againe, Vnto the King euerlasting, immortall, inui∣sible, vnto God onely wise, be honour and glorie for euer and euer, Amen. And the Apostle Peter, Let God in all things be glorified through Iesus Christ, to whom is praise and dominion for euer and euer, Amen. In which testimonies, to omit infinite others which might be brought to this purpose, ye see also the practise of the Apostles, that alwaies in all things they praised the euer∣liuing and onely wise God. And the reason why it should be so is euident and cleare, as the foure and twenty Elders yeeld it, where they cast their crownes before him and say, Thou art worthie O Lord to receiue glorie, and honour, and power: For thou hast created all things, and for thy wills sake they are, and haue bene created. Or as our Apostle yeeldeth the reason; Of him, and through him, and for him are all things; to him therefore be glorie for euer, Amen. But not to seeke after other reasons then our present text affoordeth: he is our God that hath created vs, formed vs, and made vs for his glorie: he is our Father, which hath blessed vs with all spirituall blessings in heauen∣ly things in Christ, and his mercies towards vs in Iesus Christ his Sonne are for euermore; therfore alwaies and in all things his name is to be blessed and praised.

But who is he that knowes not this, that God is alwaies in all things to be praised, and that there is great cause so to do? If the question be asked, one thing will be answered; but if the practise be looked into, another thing may bee iudged. If we know it and do it not, it cannot be but that we shall be beaten with many stripes. And do we alwaies in all things praise the Lord? If ten lepers be clensed amongst vs of their leprosie, are there not nine of them that neuer returne backe to giue God praise? ten for one that neuer praise the Lord for his mercies? May not the Lord now take vp the complaint of Malachie, and say, A sonne honoreth his father, and a seruant his maister. If I then be a Father where is mine ho∣nour? And if I be a Maister, where is my feare? May he not say, An holy nation worshippeth their God, and good children honour their father. If I then be your God, where is my wor∣ship? If I be your Father, where is mine honour? I doubt not

but there are who with the Prophet say, Thou art my God, and I will thanke thee, thou art my God, and I will praise thee. But is it one of ten? Nay, might we not go into a citie, and with Abraham beginne at fiftie, and come downe to ten, and yet not finde ten such there? We haue certaine words of course which we vse, as to say, God be blessed, God be praised, I thanke God, I praise God; but commonly they come but from the lippes. It is not with vs as it was with Marie, that we can say, My soule doth magnifie the Lord, and my spirit re∣ioyceth in God my Sauiour. For though we blesse God with our mouthes, yet do we dishonour him in the wayes of our liues.

If ye say with them in Malachie, Wherein haue we despi∣sed thy name? wherein haue we dishonoured our God? I tell you, in that ye haue profaned his holy Sabboths. And if ye say vnto me, Wherein haue we profaned them? I tell you out of the Prophet, In that therein ye haue done your owne wil, and not the wil of the Lord? For, not to speake of your absenting of your selues, some of you, from your Churches on that day, when ye should come thither (as it were) to his Schoole, there to heare his voice, to learne his most holie will, and to be instructed in the things that belong vnto our peace; not to speake of your fruitlesse and vnnecessarie tal∣king, on that day, in your houses, or at your doores, or as ye walke abroad, when ye should either meditate with your selues, or conferre with others of the things that ye haue heard at the Church out of the word; not to speake of your running vp and downe with your wares, of your selling of your wares euen in open shop, and of doing the workes of your calling on the Sabboth day, when ye should be either preparing your selues in all holie reuerence to the hearing of the word, or else be present in the congregation at the hearing of the word, or else be meditating or conferring of the things that ye haue heard; not, I say, to speake of these and many such like things whereby the Lord his Sabboths are profaned, in that your owne wil is onely done, and the Lord his wil neglected; what wil ye say vnto piping, and dancing, and drinking, and lording, and ladying, and may-gaming on that day? Is this the Lord his will, or is it your owne

will? Nay, is it not to oppose your selues against his will? He requires of you on that day to do his will, and not your owne will; but ye do your owne will, and not his will. Can ye pleade ignorance in this behalfe? Nay, ye haue bin taught what is his will for this day, and that this is not his will, but as much repugnant to his will almost as can be. And there∣fore is your sinne the greater, because being taught in these things ye haue refused to hearken and to obey, and chosen rather to follow the wayes of your owne heart. O but ye tooke onelie the euening vnto these delights. Yea but the euening is a part of the Lords day, wherein he looketh to be serued as well as ye looke to be serued by your seruants on the working daies in the euening. The whole day is to be consecrated vnto the Lord; so that that whole day we ought to employ, either in an holie preparation to his seruice, or in hearing, or reading, or meditating, or conferring of the ho∣lie word of God, and not otherwise. What? no honest recre∣ations and delights lawfull on that day? First, these whereof we now speake are not such, but vnhonest and vngodly. Se∣condly, for those that are such, it is doubted whether they be lawfull on that day. For if worldly but necessarie duties be forbidden when we should attend on the Lords worke, (be∣cause we cannot be wholly occupied in both,) much more things which seeme but for pleasure, are then to be abando∣ned.

Beloued, being occasioned at this time to speake of our dishonouring of God, whom we ought to praise and honour alwayes, and in all things, I haue instanced onely in this one point of our dishonouring of God, both because the profanation of the Sabboth is one of the greatest dishonours of God, and one wherein we too too much, and too too grossely offend. Did not your fathers (said Nehemiah to the ru∣lers of Iudah) breake the Sabboth, and our God brought all this plague vpon vs, and vpon this citie, yet ye increase the wrath vpon Israel by breaking the Sabboth? Consider your owne waies in your hearts, and be thinke your selues well, whether amongst other our sins, the breaking of our sabboths haue not broght heauy plagues vpon vs. And do ye yet increase the wrath vp∣pon

Israel by breaking his Sabboth? Marke well what I say, and the Lord giue you a right vnderstanding in all things. The Lord is alwayes and in all things to be honoured and praised. Let vs not in this or any other thing dishonour his holy Name. Let vs in all things glorifie God through Iesus Christ, and let vs alwayes haue that Song in our mouthes, Praise, and glorie, and honour, and thankes, and power, and might be vnto our God for euermore, Amen. And as our Apostle con∣cludeth this his Epistle with praise vnto the Lord, so let vs remember to praise God euen our Father, for that it hath pleased him so often to assemble vs together to heare a great part of it opened vnto vs, and thence to be instructed in the things that belong vnto our peace. The beginning of this worke was his worke, and the continuance of it is his worke: vnto him therefore, euen God our Father, be praise for euer∣more, Amen.

Salute all the Saints, &c. Now in the end of this Epistle the Apostle addeth salutations from himselfe and others vnto the Philippians, which manner also he vseth almost in the end of all his Epistles. And first he remembreth his owne saluta∣tions vnto them, saying, Salute all the Saints, &c. Secondly, he remembreth the salutations of his brethren, and fellow la∣bourers in the Gospell vnto them, saying, The brethren, &c. Thirdly, he remembreth the salutations of all the rest of the Saints that were at Rome vnto them, saying. All the Saints, &c. Lastly he shutteth vp all and sealeth, as it were his letter with that vsuall prayer which he vseth both in the beginning and in the end of all his Epistles, saying, The grace, &c. Salute, sometimes he addeth the manner, with an holy kisse. For that was the manner of the Christian salutation to embrace one a∣nother, and to kisse one another. Salute then in token of my loue and affection vnto them, all the Saints generally; nor onely so, but particularly euery Saint in Christ Iesus, without omission of any one; that being washed in the bloud of Christ Iesus, and sanctified by his Spirit, do leade an holy and godly life amongst you. For such here he calleth Saints in Christ Iesus, & that he would haue euery one of these in par∣ticular saluted, appeareth by his vsing of the singular number.

Here then first I obserue a good ground of that Christian custome commonly vsed in writing of letters vnto friends that are absent; which is, to send commendations, to remem∣ber their salutations and health-wishes to such of their friends as are ioyned vnto them in any neare bond of duty, or of loue. Which as it is a good testimony of their kinde and louing af∣fection towards their friends, so is it a good meanes to pre∣serue and to increase friendship, and is (in effect) a prayer for their health and welfare. And for these causes it is that this custome of long time hath bene, and is still amongst Christi∣ans continued. Which may teach vs alwayes, by all meanes, to reteine and maintaine our loue and friendship with the Saints in Christ Iesus: and therefore, when we conuerse with them, in all louing sort to vse them; and when we are absent from them, in our letters to salute them, euen euery of them, as here our Apostle doth. As therefore the Apostle before exhorteth, so do I, whatsoeuer things pertaine to loue, euen to the preseruing or increasing of your loue with the Saints in Christ Iesus, those thinke on, and do.

The second thing which here I note is, that the Apostle sa∣luteth the Saints in Christ Iesus. Whence I obserue that the name and title of Saints is fitly and truly giuen vnto men vp∣pon earth, All my delight, saith Dauid, is vpon the Saints that are on the earth, and vpon such as excell in vertue. And the Apostle in all his Epistles still writeth vnto the Saints and faithfull brethren, as ye may see in the beginning of all his Epistles. But who on earth are fitly and truly called Saints? Euen they that being purified by faith, and sanctified by the Spirit, and washed in the bloud of the Lambe, deny vngodlinesse and worldly lusts, and liue soberly, and righteously, and godly in this present world. For they that are such, are led by the Spi∣rit of God; they haue put on the Lord Iesus Christ, and he is made of God vnto them wisedome, and righteousnesse, and sanctification, and redemption. Yea but are not all the sonnes of men so long as they dwell in these houses of clay, vnrighte∣ous and vnholy? How then can any in this life be fitly and tru∣ly called Saints? True it is that He layeth folly vpon his Angels, and that the heauens are not cleane in his sight, and that truly and

properly the Lord onely is holy, and that of all the sonnes of men it is most truly said, that there is none that doth good, and sinneth not, no not one. Yet in Christ Iesus all the seede which is according vnto promise, is counted holy: holy, for that he is made of God vnto them sanctification and holines; holy, for that they are washed from their sinnes by the bloud of the Lambe, and sanctified by the Spirit of grace; holy for that what is wanting in their obedience and holinesse, is hid and couered in the perfect obedience and holinesse of Christ Iesus; and holy for that sanctified desire which is in them af∣ter holinesse. And therefore our Apostle writing to the Co¦rinthians, saith, Ye are washed, ye are sanctified, ye are iustified in the name of the Lord Iesus, and by the Spirit of our God: Ye are sanctified, that is, ye are made Saints, and holy. So that how∣soeuer, in themselues, all the sonnes of men be vnrighteous and vnholy, yet euen in this life all the Israel of God in Christ Iesus, are fitly and truly called Saints in such sort as hath bene said.

Vaine then and foolish is their conceit that imagine that there are no Saints but such as haue departed this mortalitie in the feare and faith of Christ Iesus. They indeede are well called Saints, and holy is the remembrance of them, neither need they the shrines of a sinfull deceiuer to be called Saints. But not vnto them alone, but vnto you also (beloued) is this title due, to be called Saints, if ye be in Christ Iesus, and walke worthy of that calling whereunto he hath called you. Walke therefore worthy of that calling whereunto ye are called. Mortifie the deedes of the flesh, and walke not after the flesh but after the Spirit. Be ye filled with the fruites of righteous∣nesse, and be ye holy in all maner of conuersation, as he which hath called you is holy. The greater impossibilitie that there is in it to be perfectly holy, striue ye the more earnestly after it; and howsoeuer ye come short, yet with all eagernesse en∣deuour still your selues vnto that which is before, and follow hard toward the marke for the prize of the high calling of God in Christ Iesus. This is the practise, and this is the study of them that are sanctified by the Spirit of God, and these things if ye thinke on, and do, ye are Saints in Christ Iesus.

Otherwise ye are no Saints, neither do ye belong vnto the co∣uenant of grace. And this know for a suretie, that whosoe∣uer are not Saints on earth, shall neuer be Saints in heauen. As therefore ye desire in your soules there to be, so studie and giue all diligence here to be. Be ye in Christ Iesus, and then ye are Saints; be ye Saints, and then ye are in Christ Iesus.

The brethren: Hauing remembred his owne salutations, now he addeth also the salutations of others vnto the Philip∣pians. And first he remembreth the greetings and salutations of the brethren vnto the Philippians. The brethren &c. where by the brethren which were with him, he vnderstandeth those that laboured with him in the Gospel.

Whence I obserue, that in letters sent vnto men absent, these formes of speeches haue not bene vnusuall or misliked, to say, The brethren salute thee, or, Salute the brethren. All the brethren (saith the Apostle) greete you. And againe, Sa∣lute the brethren, &c.

The more is it to be wondred at, that such formes of speech should now be censured, and they that vse them, noted and traduced for such and such men. Can any man follow a bet∣ter patterne then the example of the Apostle? Or can any man haue a better warrant then the warrant of the Apostle? It may very well be thought, that if Paul were now liuing and should now vse such formes of salutations as these in the end of his Letters and Epistles, he should so be censured and traduced as now those are that therein follow his ex∣ample.

The second thing which hence I obserue, is, that as all Christians generally, so all Ministers of the Gospell in parti∣cular should write, and speake vnto, and account one of an other as brethren. For, as this is true in generall, that we haue all one God for our Father, that we are all begotten by the immortall seede of one God, in one wombe of the Church; that we are all baptized into one bodie, and haue bene all made to drinke into one spirit, that we are all adopted vnto the same inheritance by the same Spirit, through Iesus Christ, and therefore are all brethren in Christ Iesus; so is it also true

in all the Ministers of the Gospell of Christ Iesus, that we all build the same house, we all preach the same Gospell, we are all called to the dispensation of the same mysteries, we all seeke the glorie of the same kingdome, and we are all shepheards and bishops vnder the chiefe Shepheard and Bi∣shop of our soules Christ Iesus. Howsoeuer therefore in de∣gree we go one before another, yet should we vse and in∣treate one another as brethren.

A good note, as for all Christians in generall, so for such in the Ministerie as in gifts, or degree, are before others of their calling. A better example then this of the Apostle they cannot follow, to be so affectioned towards their inferiors, as it appeareth our Apostle was, and in all kindnesse to in∣treate as brethren them that labour with them in the Gospel, as it appeareth our Apostle did. It followeth.

All the Saints, &c. Here he remembreth the salutations of all the rest of the Saints that were at Rome, vnto them. All the Saints salute you, to wit, all the rest of the Saints, that labour not in the Gospel, and most of all they which are of Cae∣sars houshold, he vnderstandeth some of Neroes Court which did embrace the truth. Which salutation the Apostle, no doubt, addeth for the ioy and comfort of the Philippians, that when they should heare, that not only all the Saints at Rome saluted them, but y^e some of the Emperours Court which had embraced the truth saluted them, yea and were as forward as the best in saluting them. Whence I obserue, that the Lord in mercie sometimes in the Courts of wicked Princes, raiseth vp faithfull children vnto Abraham, and causeth his truth to be loued, and embraced, and professed euen of their Courtiers. What a cruell tyrant, and wicked persecutor of Christians Nero was, the Ecclesiasticall stories mention. He was the be∣ginner of all those wicked persecutions vnder those ten cruell tyrants in the Primitiue Church, and grew to such a thirsting after bloud, that not onely Paul, and Peter, and many other Christians, but his greatest familiars, his dearest friends, his nearest kinred, his brethren, his mother, his wife were slaine by his most cruell tyranny. Yet euen in this cruell tyrants Court, the Lord had some that feared him, and fauoured the

truth. Such a one was Ioseph in Pharaoh his Court, Ionathan in Saules Court, Obadiah in Ahabs Court, and Ebedmelech in Zedekiahs Court. And such is his mercie, that he will, such is his power, that he can, and such his goodnesse that he doth cause light to shine out of darkenesse, and beget children in the faith, where the truth is most oppugned.

Which may teach vs many good lessons. As first not to despaire, but that where the truth is most oppugned, there the Lord hath some that feare him, and worship him in truth. No place more vnlike to haue friends vnto the truth, then Nero his Court, and yet there were such. And therefore we may hope that euen there where Antichrist vsurpeth his tyran∣n••e, the Lord hath his children which bow not the knee to Baall. Onely we are to acknowledge the glorious mercie and power of the Lord therein, that so wonderfully dea∣leth for his children, and prouideth for his owne glory.

Secondly, this may serue to condemne vs of great back∣wardlinesse in a Christian resolution of a religious profes∣sion. In Nero his Court was great danger of present death and cruell torture vnto so many as should embrace and professe the truth of Christ Iesus. There the same Paul in prison, and many continually butchered and killed for a good profession: yet there were such as embraced the truth in their hearts, and professed it with their mouthes. And how shall not this con∣demne our irresolute resolution of a religious profession? We are in no perill of death, or of bonds, or imprisonment for ma∣king a bold profession of Christian religion. Nay it is our ho∣nour with our most gracious Prince constantly to maintaine the truth against errour and superstition. And yet so cold are we a great many of vs in religion, as that a man cannot tell what we are, Papists or Protestants; and so frozen, as that a man would take a many of vs rather to be enemies then friends vnto religion. Either we are afraid and dare not make that profession which we should, for feare of a day; or else to serue the time, we make shew of one, and are indeed another, and so cannot make a good profession. Howsoeuer it be, so it is that many of vs are of no resolution in religion. Well, it should not be so, but though we were in Nero his Court, we

should make a good profession; and though there were no way for vs but to be cast into the hote fierie fornace, yet should we with the three children protest, We will not serue thy gods, nor worship thy golden image which thou hast made and set vp.

The grace, &c. In these words the Apostle shutteth vp all, and as it were sealeth his letter with that vsuall prayer which he vseth both in the beginning and in the end almost of all his Epistles. Where ye see the thing which he wisheth them is grace, which when he calleth The grace of our Lord Iesus Christ, he therein noteth whence it is deriued vnto his chil∣dren. By grace he vnderstandeth both the first and second grace, both the free fauour of God which is the fountaine of all good things, and the good things themselues which flow from that fountaine. Now this is called the grace of our Lord Iesus Christ, because it is deriued from God by him vnto his children, by him I say, euen by our Lord vnto whom al power is giuen both in heauen and in earth; by our Lord Iesus that saueth his people from their sinnes; by our Lord Iesus Christ annointed a King to defend vs, a Prophet to teach vs, a Priest to offer vp a sacrifice for our sinnes. So that the Apostles praier here for the Philippians is, ye see, that whatsoeuer grace our Lord Iesus Christ hath purchased for his Church, may be with them all, to fill them with all goodnesse.

Would ye then know how to pray for all good either vnto Gods Church, or any of Gods children? Learne of our Apostle, and pray that the grace of our Lord Iesus Christ may be with them. For herein ye pray both for all spirituall grace in heauenly things vnto them, and for all temporall blessings which in his gracious fauour he vouchsafeth for the good of his Church and children, being all couched in this, The grace of our Lord Iesus Christ.

Againe, would ye know by whom all grace is deriued vn∣to vs, be it spirituall grace, or temporall blessing, the grace of God whereby he loueth vs, or the grace of God whereby his loue is made knowne vnto vs? Learne of our Apostle, it is by our Lord Iesus Christ; for therefore is it called the grace of our Lord Iesus Christ, because it is deriued by him vnto vs,

he hauing reconciled vs vnto God, and we with him hauing all things giuen vnto vs. Knowing then the exceeding great riches that we haue in Christ Iesus our Lord, let vs alwaies in all things glorifie the name of Christ Iesus; and as by him we haue all things, so let vs do all things to his glorie.

Laus omnis soli Deo.

Notes

• Phil. 1.8.
• 1.5.
• Rom. 5.2.
• 1. Cor. 16.13. Phil. 1.27.
• 1. Thess. 3.8.
• 2. Cor. 6.11.
• Rom. 12.1.
• Iam. 1.19.
• 1. Pet. 2.11.
• 1. Ioh. 2.1.
• Iude 17.
• 2. Ioh 4.
• 3. Ioh. 3.
• 4.
• Philem. 7.
• 1. Thess. 2.19.
• 20.
• Psal. 119.11.
• Philip 1.9.10
• Iohn 15.4. 1. Cor. 16.13.
• ••. Tim. 3.14.
• Acts 11.23.13.43.
• Iohn 8.31.32.15.4.
• 1. John 2.19.
• Iohn 6.44.
• Phil. 2.13.
• 1. Cor. 1.8.
• Phil. 1.6. Ioh. 10.28.
• 29.
• Ioh. 17.
• 1. Joh. 3.9.
• Act. 16.13.
• Act. 5.42.
• Act. 20.20.
• 1. Cor. 5.1. 2. Tim. 2.17.4.10.14.
• 2. Tim. 4.2.
• 1. Cor. 1.11.
• 2. Tim. 2.23.
• Mat. 5 9.
• Prou. 6.16.17 18
• 19
• Prou. 17.14.
• Prou. 22.10.
• Heb. 12.14.
• Rom. 12.18.
• Psal. 133.1.
• Gen. 13.8.
• 1. Pet. 3.6.
• Iudg. 4.
• Ester 4.
• 1. Reg. 17.
• Luke 2.37.
• Acts 16.13.
• Rom. 16.4.
• Galat. 2.13.
• 2. Tim. 4.10.
• Acts 15.39.
• Psal. 139.16.
• Apocal. 20.12.
• Exod 32.32.
• Psal. 69.28.
• Esay 4.3.
• EZech. 13.9. Dan, 1 2••1.
• Luke 10.20.
• Apocal. 3.5.
• 20.15.
• Apocal. 21.27
• 2. Tim. 2.19.
• Iohn 13.15.
• Apocal. 2.17.
• 2. Cor. 12.7.
• 1. Cor. 13.7.
• 1. Cor. 13.7.
• Prou. 14.15.
• Mat. 7.18.
• 1. Cor. 3.8.14.
• 2. Tim. 4.8.
• Esa. 49.4.5.
• Mat. 25.21.
• Ezech. 3.18. Mat. 25.30.
• Prou. 15.13.17.22. Eccl. 30.22.
• Psal. 48.10.
• 98.5.6.7.
• 1. Thes. 5.16.
• Prou. 15.21.
• Luc. 12.19.
• 20.
• Iob 20.5.
• Luke 6.25.
• 2. Cor. 7.10.
• Amos 6.4.
• 5.
• 6.
• Ierem. 9.23.
• Psa. 62.10.
• 2. Cor. 7.10.
• Psal. 32.12.
• Psal. 149.2.
• 2. Cor. 1.31.
• Esay 61.10.
• Luke 1.47.
• 1. Pet. 1.8.
• Iames 1.17.
• 1. Sam. 2 7.
• Psal. 75 6.
• Iames 1.5.
• Rom. 15.5.
• Ierem. 31.13.
• Psal. 145.16
• 84.11.
• 1. Cor. 1.30.
• 1. Thess. 5.16.
• Luke 8.13.
• Iob 1.10.
• 11.
• 1. Sam. 2.6.7.
• Amos 3.6.
• 2. Sam. 12.14.
• 1 Cor. 11 30.
• James 1.2.
• Hebr. 12.7.
• Matt. 5.4.
• Psal. 107.
• Mat. 11.29.
• 20.26.
• Ioh. 13.
• Mat. 5.12.
• Luc. 10.20.
• Ioh. 16.33.
• 2. Sam 18.33.
• Est. 6.12.
• 2. Sam. 17.23.
• Iob 1.21.
• 3.3, 4. &c.
• Esa. 28.10.
• Act. 24.4.
• 1. Pet. 2.18.
• 2. Cor. 10.1.
• 1. Tim. 3.3.
• Tit. 3.2.
• Genesis 13.8.
• 9.
• Matth. 18.24 27.
• Exod. 10.28.
• Matth. 18.28.
• Matth. 5.39.
• Matth. 18.15.
• Genesis 13.
• Matth. 18.
• 1. Sam. 17.28.
• 29.
• Rom. 1.29.
• Matth. 7.12.
• Iames 3.2.
• 1. Pet. 4.8.
• Mat. 18.15.
• 1. Tim. 5.20.
• Iam. 5.20.
• Luc. 17.3.
• Gen. 9.6.
• Math. 5.46.47.
• Gal. 6.10. Rom. 12.18.
• Math. 5.45.
• 1. Tim. 6.1. Tit. 2.5. Iam 2 7.
• Mat. 5.16.
• 1. Pet. 2.12.
• Math. 6.
• Acts 17.27.
• Ierem. 23.24.
• Psal. 139.7.8.9.10.
• Iohn 14.••. Exod. 3.14.
• Psal. 145.18.
• Esay 55.6.
• Hebr. 6.4.5.
• Iames 5.8.
• Hebr. 10.37.
• Genesis 31.
• Genesis 37.
• Exodus 1.
• D••n. 3.
• 6.
• Iohn 8.31.1••.33.
• Luke 21.19.
• Exod. 3.9.
• Psal. 50.15.
• Psal. 9.9.
• Genes. 31.24.
• Genes. 37.41.
• Exod 3.
• Dan. 6.22.3.27.
• Acts 5.19.
• Psal. 146.
• Psal. 3.6.27.3.23.4.
• Iames 5.7.8.
• Act. 1.7.
• Mat. 24.36.
• 2. Pet. 3.9.
• Heb. 10.37.
• Ier. 23.24.
• Rom. 12.8. Eph. 4.3.
• 1. Tim. 5 8.
• 2. Tim. 3.15.
• 2. Cor. 11.28. Colos. 2.1. 1. Thess. 2.2.
• Philip. 2.20.
• Col. 4.12. 2. Cor. 7.11.
• Psal. 37.5.
• Mat. 6.25.
• 1. Pet. 5.7.
• Psal. 55.22.
• Mat. 6.26.
• Psal. 127.2.
• Mat. 6.27.
• 1. Sam. 2.7.
• Eccles. 5.12.
• Mar. 4.18.19.
• Matth. 6.34.
• Psal. 104.23. Iob. 5.7.
• Genesis 3.19.
• 2. Thess. 3.10
• Psal. 37.5.
• 55.22.
• Matth. 6.30.
• 1. Pet. 5.7.
• 1. Tim. 2.1. 1. Thess. 5.16 17.
• Genesis 32.10 11
• Acts 16.24.25.
• Luke 17.18.
• Psal. 124.2.
• 3.4.
• Coloss 3.17.
• Luc. 2.14.
• Eph. 2.17.
• Rom. 5.1.
• Rom. 5.1.
• Iam. 4.4.
• 1. Ioh. 2.15.
• 2. Cor. 5.18.
• Act. 12.20.24.2.3.
• Ioh. 14.27.
• Psal. 34.14. 1. Pet. 3.11.
• 1. Thess. 5.15.
• Rom. 12.17.
• Rom. 2.10.
• Math. 19.1••.
• Iames 1.17.
• Rom. 3.8.12.2.
• Num. 23.10.
• Acts 8.24.
• Psal. 36.4.
• Luke 21.34
• 1. Cor. 5.11.
• Esay 5.11.
• 1. Cor. 6 10.
• Esay 5.22.
• Acts 9.20.
• Zach. 8.16.
• Ephes. 4.25.
• Iohn 1.47.
• 2. Cor. 13.8.
• Iohn 14.6.
• 1. Pet. 2.22.
• Esa. 8.19.20.
• Ioh. 8.44.
• Apoc. 21.27.22.15.
• Coloss. 3.9. Eph. 4.25.
• Mat. 12.36.
• Rom. 3.8.
• 1. Ioh. 2.21.
• Prou. 12.22.19.5.
• Iob 13 16.
• 1. Pet. 2.1.
• N••h. 6.19.
• Psal. 12.1.2.
• Iob. 8.13.
• Tit. 2.7.
• 2.
• Eph. 4.3••.
• Ecclus 19.28.
• Mat. 22.21.
• Mat. 7.12.
• Col. 4.1.
• 3.22.
• 19.
• 18.
• 21.20.
• Rom 13.8. Exod. 22.25.
• Rom. 1.14.
• Gal. 6.10.
• 1. Thess. 4.6.
• Marke 7.3.
• Matth. 15.20
• Hebr. 13.4.
• 1. Cor. 7.2.
• Acts 15.9. Hebr. 9.14.
• Ephes. 4.29.
• Philip. 2.15.
• 1. Cor. 6.19.
• 2. Cor. 7.1.
• Esay 1.16. 1. Tim. 5.22.
• Prouer. 21.9.
• 1 Cor. 12.31. Hebr. 12 14.
• Matth. 5.46.
• Matth. 15.19
• Ephes. 4.29.
• 1. Cor. 6.18.
• 1. Cor. 3.17.
• 1. Pet. 4.15.
• Hos. 4.2.
• Ephes. 5.3.4.
• Luke 2.52.
• Coloss. 3.12.
• Prouer. 15.30
• 22.1. Eccles. 7.3. Eccl. 41.13.
• Rom. 12.17.
• Math. 5.16.
• 1. Tim. 3.7.
• 1. Pet. 3.1.2.
• 2.12.
• 1. Sam. 2 17.
• Leuit. 25.36.
• Ier. 15.10. Nehem. 5.
• Ezech. 18.13.
• Math. 5.11.
• 12. 2. Cor. 6.8.
• Luc. 7.34.
• Psal. 19.14.
• 119.
• Mat. 7.21.
• Rom. 2.13.
• 1. Tim. 4.12.
• Tit. 2.7.8.
• 1. Pet. 5.2.3.
• Luc. 4.23. Rom. 2.21.22.
• Heb. 13.8.
• 1. Sam. 15.14.
• Luke 10 16.
• 2. Cor. 5.18.
• Rom. 5.1.
• Esay 43.7.
• Ephes. 2.10.
• Luke 17.10.
• Deut. 28.1. to 15.
• Rom. 2.7.
• Galat. 3.10.
• 2. Cor. 13.11.
• Esay 64.6.
• Rom. 6.23.
• 2. Cor. 3.5.
• Genesis 6.5.
• Phil. 2.13.
• Esay 48.22.
• Psal 9.17.
• 1. Sam. 2.30.
• Gen. 23.12.
• Ruth. 2.
• Rom. 16.4.
• Gal. 4.15.
• Philem. 5.
• Psal. 33.1.
• Pro. 17.13.
• 2. Tim. 3.2.3.
• Col. 1.3.4.
• 2. Cor. 9.11.
• Prou. 19.17.
• 21.13.
• 2. Cor. 9.7.
• Gen 20.2. 2. Sam. 12.13.
• Mat. 16.18.23.
• 1 Cor. 4.21.
• Mat. 21 19.
• Eph. 5.14.
• Rom. 12.9.
• Prou. 15.15.
• Rom. 14.4.
• 2.1.
• Eccl. 7.18.19.
• 2. Cor. 4.8.
• Prou. 6.11.
• 1. Tim. 6.9.
• 1. Tim. 6.6.7.8.
• Mat. 6.
• Phil. 3.17.
• Psal. 37.25.
• 2. Cor. 4.8.
• Psal. 34.10.
• 1. Tim. 6.10.
• Mat. 6.32.
• 7.11.
• Gen. 13.6.
• Ruth 2.1.
• 1. King 10.23.
• Luk 19.2.
• Mar. 12.42. Luk. 16.20.
• Heb. 11.37.
• Mat. 8.20.
• Iob 1.3.
• Ester 2. & 8.
• 1. Cor. 4 11.12. &c.
• Deut. 6.5.
• Leuit. 19.15.
• Deut. 27.26.
• Iames 3.2. 1. Iohn 1.8.
• 3 4.
• 1. Cor. 13.9.
• Psal. 143.2.
• Iob 15.14.
• 15.
• 16.
• 2. Cor. 4.3.
• 2. Cor. 3.5.
• Ioh. 15.5.
• Act. 16.28.
• Rom. 12.15.
• Heb. 13.3.
• Mat. 25.41.
• Act. 16.12.
• 2. Cor. 8.1.2.3.4.
• 1. Cor. 9.7.
• 9.
• 11.
• 13.
• 14.
• Galat. 6.6.
• 1. Tim. 5.17.
• Math. 10.8.
• 2. Thess. 3.8.
• 1. Tim 5.18.
• 1. Pet. 5.2.
• 1. Tim. 4.13.
• Genes. 6.7.
• 19.
• Luke 17.
• Luke 13.14. Exod. 23.2.
• Mat. 18.7.
• 1 Cor. 10.33. 2 Cor. 12.14.
• 1 Pet. 5.2.
• 1 Cor. 4.15.
• Prou. 19.17.
• Mat. 10.42.
• Mat. 25.34.35.
• Act. 9.4.
• Mat 25.40.
• Luc. 17.10.
• Rom. 8.18.
• Dan. 9.9. Iob. 9.20.
• Iam. 3.2. Esa. 64.6.
• Eph. 2 8. Tit. 3.5.
• 2 Cor. 8.2.
• 1 Sam. 12.3.4.
• Mat. 25.15.20. 1 Cor. 4.2.
• Gen. 8.20.21.
• 1. Reg. 18.4.
• Ier. 38.13.
• 2. Tim. 1.16.
• Heb. 13.16.
• Eccl. 17.20.
• Prou. 19.17.
• Mat. 25.34.
• Heb. 13.15.
• Rom. 12.1.
• Heb. 13.16.
• Hos. 6.7.
• Mat. 25. Gal. 6.10.
• Dan. 4.24.
• Prou. 3.3.
• Psal. 18.2.
• Esay 25.1. Mat. 27.48.
• Psal. 41.1.
• Pro. 11.17.26.
• Mat. 25.34.
• 1 Tim. 6.19. Mat. 10.42.
• Eccl. 11.1.
• Ioh. 12.25.
• Psal. 50.10.12
• 145.15.16.
• 2 Cor. 9.8.
• 2 Cor. 1.2.
• Mat. 3.17.
• Mat. 5.45.
• Ioh. 20.17.
• Apoc. 7.12.
• 2 Tim. 1.13.
• Ioh. 20.17.
• 28.
• Apoc. 4.11.
• Rom. 16.27.
• 1 Tim. 1.17.
• 1 Pet. 4 11.
• Apoc. 4.11.
• Rom. 11.36.
• Luk. 12.47.
• Psal. 118.28.
• Luke 1.46.
• Mal. 1.9.
• Nehe. 13.18.
• Apoc. 7.12.
• Psal. 16.3.
• Iob 15.
• 1 Cor. 6.11.
• 1 Cor. 16.20. Colos. 4.15.
• Dan. 3.18.