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. ...

LECTƲRE I.

CHAPTER I.

Verse 1. Paul and Timotheus the seruants of Iesus Christ, to all the Saints in Christ Iesus which are at Philippi, with the Bishops and Deacons.

2. Grace be with you, and peace from God our Father, and from the Lord Iesus Christ.

WHEN first it pleased the Lord to call me to this set worke in this place, by reason of my short time to deliberate, I chose for the time that text of scripture which was appointed to be read for the Epi∣stle the next Sabbath, beginning at the 5 verse of the 2 chapter of this Epistle, purposing afterward to make choise of some other scripture which happily might better fit this place.

But so it pleased the Lord to dispose that I should goe forward euen throughout the Epistle vnto the end, and the last day conclude my obseruations therevpon in your hearing. Now I haue thought good againe to be∣gin with that whereof I haue made an end, that so, if the Lord will, the meaning of this whole Epistle, and the doctrines thereof, may in good time be deliuered in your hearing.

Paul and Timotheus] I shall not neede to speake much touching the occasion wherevpon the Apostle wrote this Epistle, because I haue already spoken almost of all the things that occasioned it. The Philippians hauing heard of the Apostles imprisonment at Rome, sent their Mini∣ster Epaphroditus vnto him, with reliefe from them to supply his necessities. Wherevpon Epaphroditus com∣ming to Rome, told the Apostle the state of the Church at Philippi, how that there were false Apostles crept in amongst them, which vrged circumcision, and the works of the Law, and that the Philippians constantly with∣stood them. The Apostle therefore to commend their constancy for their further incouragement therevnto, to arme them against the false teachers for their cleare satisfaction in the points which they vrged, and to giue them thanks for their great liberalitie towards him, wherein they shewed their care for him, wrote this Epistle vnto them.

Wherein, as in all other his Epistles is 1. set downe the inscription. 2. the salutation. 3. the body of the Epistle it selfe. In the inscription, 1. we haue the per∣sons saluting. 2. the persons saluted. The persons sa∣luting are described 1. by their proper names, and then by a title of dignitie commune to them both. The names of the persons saluting are, Paul and Timotheus: Paul, called also sometimes Saul, the writer of this Epi∣stle, and Timotheus the approuer of it; or Paul the indi∣ter of it, and Timotheus the writer of it. The title of dig∣nitie commune to them both whereby they are described

is this, the seruants of Iesus Christ; seruants both, and therefore to attend vpon their ministerie and seruice, and both seruants of Iesus Christ, and therefore to attend vp¦on the ministration of the gospell which he had commit∣ted vnto them, but yet the seruants of Iesus the Sauiour of the world, euen of Iesus Christ annointed a King to defend vs, a Prophet to teach vs, and a Priest to offer vp a sacrifice for our sinnes. The persons saluted are ge¦nerally, the whole Church of Philippi, and more parti∣cularly the Bishops, and Deacons there. The whole Church at Philippi generally is saluted vnder the name of all the Saints in Christ Iesus which are at Philippi. for by all the saints in Christ Iesus, he meaneth all them which in baptisme had giuen their names vnto Christ Ie∣sus, thenceforth to die vnto sinne, and to liue vnto God in righteousnes and true holinesse, which was all the Church at Philippi. Now this Philppi was a chiefe Citie in the parts of Macedonia, whose inhabitants came from Rome to dwell there, the first Citty in the passage out of Thracia beyond the riuer Strymon. At the first it is gene∣rally thought to haue beene called Crenida, because of the many fountaines about the hill whereon it was built, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 being as much as fons: and afterward to haue beene called Philippi, because of the fortification and en∣largement thereof by Philip King of Macedon; and now to be called Gricopolis, as if yee would call it Chry∣sopolis, a Citty of gold, because of the great abundance of gold that is there, so great that Philip is said to haue receiued thence yearely aboue 1000 talents of gold, which is asmuch as 600 thousand french crownes. This Citty is notably knowne, as for the great ouerthrow of Brutus and Cassius there by Octauius and Antonie; so especially for the preaching of the gospell there by Paul, and Silas, and Timotheus, for the embracing of the truth there by their ministerie, and for many other accidents there during the Apostle his abode there: for Paul being warned by the spirit to goe into Macedonia, hee went

thither, and first came to Philippi, & there preached, and by his preaching converted Lydia, so that shee and her houshold were baptized. Afterwards he cast out of a maide a spirit of diuination. Wherevpon hee was brought before the Magistrates, sore beaten with rods, cast into the inner prison, and his feete thrust into the stocks. Being there in prison, the foundation of the prison was shaken by an earth-quake, the dores were opened, the prisoners bands were loosed, the Iaylor was conuerted, he and his house baptized, and the Apostle deliuered. For these things this Citie is well knowne, and it was the Church generally in this Citie, that the Apostle saluted.

The persons more particularly saluted are the Bishops and Deacons there. Where by Bishops, he meaneth the Pastors and Teachers which laboured in the word and doctrine. For both the word so signifieth throughout the whole New Testament, and here it must needs so sig∣nifie, because he speaketh of many in one Church. By Deacons also, he meaneth those that by their office were to receiue and distribute the common liberalitie of the Church, according to the necessities of all the poore members thereof, such as we read to haue beene ordei∣ned in the Church, Act. 6 5. and such as are described by our Apostle, 1 Tim. 3.8. &c. Vnto whom together with the Bishops, the Apostle is thought here to write, as to magnifie their office, so because theirs had beene the care chiefly in respect of their office, to send the Chur∣ches liberalitie to him by their Minister Epaphroditus.

The salutation followeth, wherein he wisheth them all good from him which is the author of all goodnesse. Where 1. is set downe the thing which he wisheth vnto them, which is grace and peace, vnderstanding by grace the free fauour of God, wherewith he loueth his chil∣dren, and whence as from the fountaine all other good∣nesse doth flow: and by peace euery blessing corporall and spirituall, for this life and that that is to come, flow∣ing

from that fountaine of grace. 2. is set downe vnto whom he wisheth this grace and peace, namely vnto all the Saints at Philippi, together with the Bishops &c. 3. is set downe the author from whom, and by whom he wisheth this grace and peace vnto them, which is from God our father as the fountaine and first originall, from whom commeth euery good and perfect gift, and from the Lord Iesus Christ, as the meanes by whom euery grace of the spirit is conveyed and deriued vnto vs. Thus much for the purpose of the Apostle in these words, and the meaning of them. Now let vs see what notes we may gather hence for our farther vse and instruction.

Paul and Timotheus] First then for the very name of Paul it should not passe vs reading, or hearing of it, but therein we should obserue the great mercy of our graci∣ous God towards sinfull creatures. For what was Paul that now wrote vnto the Churches here and there to stablish them in the faith? Surely he was sometimes a bloudy Saul, a cruel persecutor of Gods Church, one that hauing receiued authoritie of the High Priests, shut vp many of the Saints in prison, and when they were put to death gaue his sentence, & punished them throughout all the synagogues, and compelled them to blaspheme, and being more madde vpon them persecuted them euen vnto strange Cities, one that was a blasphemer, an oppressor, that spared neither men nor women, but beat them, and bound them, and deliuered them vnto death, one that persecuted the Church of God extreamely, and wasted it. All which things himselfe testifieth of him∣selfe. Could there well haue beene a more forlorne man, a more desperate and godles creature? Yet this man was receiued vnto mercy, yea vnto such mercy, that the Lord called him to be an Apostle, and chose him to beare his name before the Gentiles, and Kings, and the children of Israel. And that this was a worke of the Lord his owne mercy, our Apostle himselfe witnesseth, where he thus saith, I was a blasphemer, and a persecutor,

and an oppressor, but I was receiued to mercy. And why was he receiued to mercy? himselfe tells vs saying, for this cause was I receiued to mercy, that Iesus Christ should first shew on me all long-suffering, to the ensample of them that shall in time to come beleeue in him vnto eternall life. It was then the Lord his great mercy towards him, that of a cruell persecutor he became an holy Apostle of Christ Iesus, and this mercy was shewed on him, that in him might be an example of Gods mercy towards miserable sinners. I might instance in the like mercy of the Lord towards Matthew, first a Publican, afterwards an Euangelist; to¦wards Zaccheus, first a sinfull man, afterwards a notable conuert; towards the theefe on the Crosse, ere while on the crosse, after a while in paradise &c. but I will not trouble you with multitude of examples, wherein might appeare the riches of Gods great mercies, towards great and grieuous sinners.

Neither let this be any encouragement vnto any man, to let loose the reynes vnto sinne, because where sinne aboundeth there mercy aboundeth much more: for if any man vpon such examples of his mercies shall presume and make bold to sinne, let him also know, that as the Lord is mercifull, so is he also iust, and that towards him and such as he is, iustice shall triumph ouer mercy. Rather let this so louing mercy of the Lord teach vs, neither to despaire in our selues, nor of others, though great sin∣ners: for what though we haue omitted such things a•• we ought to haue done, nor onely so, but committed such things as we ought not to haue done? What if we haue committed incest with Lot? or murther, and adul¦terie with Dauid? Nay what if we haue beene blasphe∣mers, or persecutors with Paul? vniust with Zaccheus? or theeues with him on the crosse? The Lord hath mer∣cy enough for vs in store, and others as great sinners as we, and ouertaken with the like sinnes haue beene recei•• vnto mercy. Onely let vs acknowledge our sinnes with Dauid, weepe for our sinnes with the woman in the

gospell, obey when the Lord calleth vpon vs with Paul, receiue him ioyfully when he commeth vnto vs with Zaccheus, and pray feruently vnto him with the theefe vpon the crosse, and then assure we our selues we shall be receiued vnto mercy. And who knoweth of any but the Lord may giue grace vnto repentance, and then surely followeth mercy. The Lord his mercies are in his owne dispensing: he may when he will, and he doth when he seeth it good, renue the heart, and grant mercy. Though therefore the prodigall childe runne a lewde course for a long time, yet let vs hope that the Lord will at length giue grace vnto repentance, and receiue him vnto mercy.

Paul and Timotheus] The second thing which I note is, that the Apostle ioyneth vnto himselfe Timothie, aged Paul, yong Timothie, an excellent Apostle, an inferior Minister; the author of the Epistle, him that onely ap∣proued it, or at the most wrote it from his mouth; and all this to grace and credit Timothie with the Philippians, vnto whom he meant shortly to send him, as it appeareth by the next chapter, vers. 19. Whence 1. I obserue a notable example of rare humilitie. for a rare and seldom thing it is to be seene, superiors to receiue their inferiors into the honor of their labors, and to be willing that what honor or fauour may accrew vnto them by their labors, may be communicated likewise to their inferiors, who had little or no hand in them. Nay commonly su∣periors in authority, or learning, or otherwise, count it a great debasing vnto themselues, to be thought to haue had their inferiors to haue ioyned with them in their la¦bours, to haue vsed their helpe, or to equall them with themselues. Yet such was Pauls humilitie, that he glad∣ly receiued Timothie, a faithfull minister of the gospell, but farre inferior vnto him, into the honor of his labors, and equalled him vnto himselfe, as if his hand had been as farre in the writing of this Epistle as was his owne, that as they should accept of him for it, so they might accept

of Timothie also. He had learned that lesson well, which our blessed Sauiour gaue both him and vs to learne from himselfe, saying, Learne of me that I am meeke and lowly in heart. And himselfe herein gaue the Philippians a good patterne of that, wherevnto afterward he exhor∣teth them, that in meeknesse of minde euery man should esteeme others better than himselfe. His estimation of Ti∣mothy, and his lowlinesse of heart are sufficiently wit∣nessed by this his associating of him vnto himselfe: but such a selfe-liking hath now possessed men that such hu∣militie is hardly to be found. Euery man likes his owne labors so well, and stands so much vpon his reputation, that he cannot endure the disgrace, that any man should say or thinke, that he hath had this or that helpe, this or that aduise, that he neuer did this or that of himselfe. To haue the credit or commendation of any thing well done of our selues we like it well, but if any be ioyned in with vs, especially our inferiors, we make little reckning, and oftentimes had as lieue want it as haue it so. So far are we from the Apostles humilitie. Wherevnto if we will attaine, we must not thinke of our selues aboue that is meete, wee must thinke of others according to their worth, we must not thinke much to receiue others into the honors of our labors, and we must make our selues equall to them of lower sort then our selues. And this if we doe we shall be good followers of the Apostles hu∣militie.

2. In this ioyning of Timothy vnto himselfe, I obserue a good patterne of that care which ought to be had of of the Ministers credit with his people. For wherefore did the Apostle ioyne Timothy vnto himselfe? He meant to send Timothy shortly vnto the Philippians to instruct them in the waies of God more perfectly, as appeareth by the next chapter: & therfore for the better credit of him in his ministery with them when he shold come vnto them, in writing vnto them he receiueth him into the honor of his labors, & ioyneth him vnto himself. So should they

doe that are called vnto greater place in the Church then others of their calling. They should by all meanes seeke the grace, and credit, and countenance of the Minister with his people; yea whatsoeuer might be for the fur∣therance of him in his ministery they should with all ho∣ly care regard it: for the grace we see of the Minister is the grace of his ministery; and the more he is counte∣nanced by his superiors, the more he preuaileth in his ministery with his people. As therefore they would giue testimony of their care of the Church, and of the buil¦ding vp thereof by the ministery of the gospell, so they should haue care of the Ministers credit with his people. And I wish they would doe so. But I passe ouer to that which followeth.

The third thing which here I note, is the title of dignity common to them both, whereby both Paul and Timothy are described. In the latter to the Corinths, and in the epistle to the Colossians, the Apostle in the inscription of his Epistles ioynes Timothy to himselfe as here he doth, but there in title he seuereth himselfe from Timothy, say∣ing, Paul as Apostle of Iesus Christ and our brother Timo∣theus: and likewise in the Epistle to Phil••mon, saying, Paul a prisoner of Iesus Ch ist, and our brother Timotheus. But here he makes no difference betwixt himselfe and Timothy, assuming onely that title which was commune to them both, the seruants of Christ Iesus. Which title in it selfe albeit it be common to them with all that haue gi∣uen their names vnto Christ Iesus, forasmuch as this is the title of all that are baptized into Christ Iesus; yet both in other places doth our Apostle entitle himselfe, and in this place entitle both himselfe and Timothy, and conse∣quently all the Ministers of the gospell, herevnto in a speciall respect of their seruice in the ministery of the gospell of Christ Iesus, and of the great dignity and ho∣nor vouchsafed them thereby. Hence then 1. I obserue a duty for the Ministers of the gospell, whereof their very names is to put them in minde. They are called

the seruants of Christ Iesus; they must therefore re∣member that they are so, and carry themselues as ser∣uants of Christ Iesus, and not Lords ouer Gods heritage. A seruant is to doe that, and that onely which his master commands him, he is to be faithfull in his seruice, he is not to seeke his own, but the things of his master, his life is not to be deare vnto him in the seruice of his master. The Ministers then of the gospell, being the seruants of Christ Iesus, as he doth bid them to plucke vp, or to root out, or to destroy, or to build, or to plant, so they are to doe. If he giue them a roule to eat, they must eat it vp; if he giue them a commission, they must looke vnto it, and not goe without the bounds of it; if he send them to Kings and Princes, or whomsoeuer, they must keepe nothing backe, but deliuer vnto them all the counsell of God; if he require them to lay downe their liues for his sake, they must not loue their liues vnto the death. Goe, (saith our blessed Sauiour) and teach all nations, baptizing them in the name of the Father, and the Sonne, and the Holy Ghost, teaching them to obserue all things whatsoeuer I haue commanded you. These be the words of our commission: teach. but what? what I haue commanded you. For other, we must say as Balaam vnto Balak, If Balak would giue me his house full of siluer and gold, I cannot passe the commandment of the Lord, to doe either good or bad of mine owne minde: what the Lord shall command that will I speake. We are seruants of Christ Iesus, and therefore we must doe as he hath commanded vs, and not otherwise.

What shall we say then vnto them that coyne vs out new articles of the faith, that adde, and detract, and change at their pleasure the rites and ceremonies in the Sacraments, that thrust vpon vs traditions, and vnwrit∣ten verities, that presse vs with a number of things, as obseruation of daies, and moneths, & times, and yeares, vowes of pouerty, chastitie, and blinde obedience, pil∣grimages▪ invocation of Saints, adoration of images, and the like, things neuer commanded by God, nor ha∣uing

any warrant in the word? Are these the seruants of Christ Iesus? They will needs be the Vicars and Vice∣gerents of Christ Iesus vpon earth. But is not this to carry themselues as Lords ouer Gods heritage, thus to rule ouer them in things not commanded by the Lord? If they be the seruants of Iesus Christ, they may not rule ouer the consciences of men in things not comman∣ded by the Lord; or if they so rule ouer them, they are not the seruants of Christ.

Againe, what shall we say vnto them that hide their talent in the earth, that suffer the graces of Gods spirit to wax idle and to decay in them, that doe not vse the gifts bestowed vpon them, to the gaining of men vnto the faith, and to the increase of Christ his kingdome; that sowe pillowes vnder all arme-holes, that heale the hurt of the daughter of the Lords people with sweet words, saying, peace, peace, when there is no peace, that giue not the people warning when they are comman∣ded, that keepe backe part of their message, and do not deliuer the whole counsell of God as they are appoin∣ted? Are these the seruants of Iesus Christ? Of euery seruant, and of euery disposer it is required that he be faithfull. Now is this to be faithfull in the Lord his ser∣uice, either to leaue it vndone, or to do it otherwise then it should be done, or to doe it but in part, and by halues? If so, then let these be seruants of Iesus Christ; if not, then either they are no seruants, or vnfaithfull seruants of Christ Iesus. And to be none, or to be but bad ones is no great difference.

Againe, what shall we say vnto them that with Demas forsake Paul, and embrace this present world, that with Diotrephes loue rather to haue the praeeminence amongst men then to labor in the works of their calling, that fol∣low their ease, or their pleasure, or their profit, and looke not to the charges committed vnto them, that seeke their owne, and not that which is Iesus Christs, like vnto those of whom our Apostle complaineth. Are these the seruants

of Christ Iesus? A good seruants care is about his ma∣sters matter, not his owne. So that if they be seruants, yet surely no good seruants, because they care for their owne and not their masters, or more then their masters.

Lastly, what shall we say vnto them, that when perse∣cutions and troubles arise, start aside like a broken bowe, that loue their liues better then that for their ministery, they will hazard them vnto the death, that either will not speake vnto Herod, or else will handle the matter better then that for ought they will speake, they will lose their head with Iohn Baptist, or be cast into prison, and there haue their feete clapt fast in the stocks with Ie∣remiah the Prophet? Are these the seruants of Christ Iesus? Our Apostle when he was going vnto certaine bands, I passe not at all saith he neither is my life deare vnto my selfe, so that I may fulfill my course with ioy, and the mi∣nistration which I haue receiued of the Lord Iesus, to testifie the gospell of the grace of God. Here was a good seruant of Iesus Christ, and such should all his seruants be, and they that are not such are either none, or no good ser∣uants of Iesus Christ. If then we will be rightly entitu∣led with Paul and Timothy vnto the seruants of Iesus Christ, let his word be our warrant for whatsoeuer we teach men to obserue and doe, and let vs not dare to passe the limits of our commission to doe otherwise then we haue receiued commandment of our Lord and ma¦ster Christ Iesus: let vs faithfully vse the gifts and graces of Gods spirit bestowed vpon vs, for the gaining of men vnto the faith and knowledge of Christ Iesus, and let vs not dare either to smother them, or otherwise to lay them out then to our masters aduantage, let vs alwaies in all th ngs seeke the honor and glory of Christ Iesus, and let vs not dare to seeke out owne ease, or pleasure, or profit, or honor more then the things of Christ Iesus; let our ministration which we haue receiued of our ma∣ster Christ Iesus, be most precious in our eyes, and let not

our liues be deare vnto vs to spend them in his seruice. Thus indeed shall we be rightly entituled vnto the ser∣uants of Christ Iesus in respect of our ministery; and thus shall we well discharge that duty, whereof this title may sufficiently remember vs.

The second thing which I obserue from this title wherevnto Paul and Timothy are entituled, is the great honor and dignitie vouchsafed vnto the ministers of the gospell of Christ Iesus. For what greater honor and dig∣nity then this to be the seruants of Christ Iesus, the Saui¦our of the world, the mighty God, the King of glory, the prince of peace, the great bishop of our soules, the euer∣lasting high priest of our profession, and that in that ser∣uice to beare his name before the Kings, and Princes, and great men of the earth, to be his Ambassadors to declare his will vnto his people, to be his stewards to giue euery man their portion of meat in due season? Let a man, saith the Apostle, so thinke of vs as of the Ministers of Christ. and disposers of the secrets of God. And how can a man be better esteemed then if he be so thought of? Againe, we, saith the Apostle, are ambassadors for Christ. What, for Christ? what honor is this? To be Ambassadors for a mortall Prince is such an honor, as not many great men are vouchsafed vnto. What honor then is it to bee ambassadors for Christ the King of Kings, and Lord of Lords, which all the ministers of the gospell are? And when the Lord told Ananias, that Paul was a chosen vessell vnto him, to beare his name before the Gentiles, and Kings, and children of Israel, in effect he told him, that he had called him vnto the greatest ho∣nor among the sonnes of men. And yet this is the ho∣nor of all them that serue him in the ministerie of the gospell.

Which honor if he knew that will needs be the vicar of Christ on earth, then why doth he not rest satisfied with this honor, to be the seruant of Iesus Christ in the ministery of the gospell of Iesus Christ, but he must be

the supreme head ouer all persons vpon earth, so that Kings and Princes must lay downe their Crownes at his feete, and be deposed and disposed of at his pleasure? Howsoeuer he know it, or know it not, if it be knowne amongst vs, why is it that we are made as the filth of the world, and the off-scowring of all things? The calling of a Minister what more base and contemptible amongst men? and yet what calling indeed more high and ho∣norable? Whose person more maligned and disgraced, then the person of the Minister? and yet whose more to be reuerenced and countenanced? Well, howsoeuer commonly we be thought of, we are the seruants of Iesus Christ in the ministery of the gospell for your sakes, and as though God did beseech you through vs, we pray you in Christs steed that yee be reconciled vnto God. And how∣soeuer yee thinke of vs, yet thinke as yee ought of the word of your saluation which we bring vnto you, and re∣ceiue it from vs not as the word of man, but as it is indeede the word of God, which is able to make you wise vnto sal∣uation.

The fourth thing which I note is in the persons of them whom he saluteth, and vnto whom he writeth. The persons generally are all the saints in Christ Iesus which are at Philippi, euen the whole Church of Philippi, so many as were baptized into Christ Iesus. Whence I obserue, what ought to be the studie euen of the whole Church militant, which is, to be saints in Christ Iesus, that such as they are in outward profession, such they may bee in truth and in deed through the power of the of the spirit of sanctification in the inner man. Now we are, so many as are baptized into the name of Christ Iesus, by an out∣ward profession saints and holy, our baptisme so witnes∣sing our holy profession, as circumcision did the Iewes. It is then another holinesse wherevnto we are to giue all diligence, then this sacramentall holinesse, euen an inhe∣rent holinesse, that being sanctified throughout both in our soules and in our bodies, we may be blamelesse vnto the com∣ming

of our Lord Iesus Christ. We must studie to be holy in all manner of conversation, euen as he which hath called vs is holy, denying vngodlinesse and worldly lusts, and liuing sober∣ly, and righteously, and godly in this present world. And here vnto we doe binde our selues as it were by solemne vow and obligation in the presence of the Church, when we are sacramentally sanctified by baptisme, promising there to forsake the deuill and all his workes, constantly to be∣leeue Gods holy word, and obediently to keepe his command∣ments. So that thenceforth, as the Apostle often exhor∣teth, we should walke not after the flesh, but after the spirit, we should crucifie the flesh with the affections and the lusts and walke in the spirit in newnesse of life; we should cast off the old man which is corrupt through the deceiuable lusts, and put on the new man, which after God is created in righteousnes and true holinesse: in a word, we should die vnto sinne, and liue vnto God. Otherwise how is our baptisme the washing of the new birth vnto vs, and the renuing of the Holy Ghost? Sacramentally it is, but effectually it is not, vnlesse by the power of the spirit of sanctification the bo∣dy of sinne be destroyed in vs, that it may not reigne in vs, and the life of God be renued in vs, that we may liue vnto God in Iesus Christ our Lord. Neither doth it in¦deed at all profit vs, to be sealed outwardly with the seale of an holy profession, vnlesse by the power of the spirit we be sanctified in the inner man, to lead our liues in all godlinesse and holinesse: for vnto these onely Christ Iesus is made of God wisdome, and righteousnes, and sanctifi∣cation, and redemption, and these onely are made parta∣kers of that imputed holines, which properly is in Christ Iesus, and is imputed vnto them which are in Christ Ie∣sus. And this is it which indeed makes vs holy, and saints in Christ Iesus. Our inherent holinesse is vtterly vnper∣fit, full of vnholinesse, and all shall be perfit in the hea∣uens. Yet is it so accepted with God thorow Iesus Christ our Lord, that hauing it, his is imputed vnto vs, whereby we are made Saints in Christ Iesus. So that if as we are

called, and as by outward profession through baptisme we are Saints in Christ Iesus, so we will truly be Saints in Christ Iesus. We must follow after holinesse, and be filled with the fruits of righteousnes, which are by Iesus Christ vnto the glory and praise of God, this inherent holi∣nesse onely being the pledge and seale of that impu∣ted holinesse, whereby we are most truly Saints in Christ Iesus.

A good lesson for all them to meditate vpon, that are baptized into the name of Christ Iesus; but whereon it may well seeme, that a great many of vs neuer thinke. For if we did, could it be that we should so wallow in sin, and drinke iniquitie like water as we doe? that wee should so defile our selues with adulterie, fornication, vncleannesse, wantonnes, hatred, debate, emulations, wrath, contentions, enuy, theft, murther, drunkennes, gluttony, pride, lying, swearing, and the like, as we doe that we should so profane the Lords Sabboths, so de∣cline from the works of the spirit, and so delight our selues in the works of the flesh as we doe? Know yee not, saith the Apostle, that all we which haue beene baptized into Iesus Christ haue beene baptized into his death, that like as Christ was raised vp from the dead by the glory of the father, so we also should walke in newnes of life? Surely either we know it not, or remember it not, and whether soeuer it be, it argueth that we are not the men that we should be. Beloued, sinne and saints sort not together. If ye suffer sinne to reigne in your mortall bodies, well may the filth of the flesh be put away through the outward washing, but yee are not indeed of the communion of Saints, because not washed by the spirit, in the spirit of your mindes. Let no man therefore deceiue himselfe. Either yee must be Saints in Christ Iesus, or else yee belong not to his king∣dome. And if yee be Saints, then may ye not suffer sin to reigne in your mortall bodies. Flie therefore from sinne, as from a serpent, and follow after peace with all men, and holinesse, without which no man shall see the Lord. So shall

yee not onely be of the number of them that are called Saints through the body of their outward profeshon, but yee shall be indeed Saints in Christ Iesus.

LECTƲRE II.

PHILIP. I.

With the Bishops and Deacons.

Vers. 2. Grace be with you, and peace from God our father, and from our Lord Iesus Christ.

IT remaineth now, that we come vn∣to the persons saluted more parti∣cularly, which are the Bishops and Deacons at Philippi. Where by Bi∣shops, he meaneth the ministers and teachers there which laboured in the word and doctrine. For that the word must needs so signifie in this place, appeareth, because he speaketh of many Bishops in one Church and City. And so frequently it signifi∣eth in the new Testament, as easily may be seene by looking into those places where this word is vsed. Af∣terward the name of Bishop came to bee a distinct title of men more eminent in the ministerie, as now it is. By Deacons also the Apostle I take it, meaneth those that by their office were to receiue, & to distribute the common liberalitie of the Church according to the necessities of all the poore members thereof, such as we read to haue beene ordained in the Church, Act. 6.5. and such as are described by our Apostle, 1 Tim. 3.8. &c. for albeit the word here vsed haue likewise other significations in the new Testament, yet here the distinction of Bishops and Deacons sheweth, that by Deacons are ment such as attend

on distribution, not on teaching or exhortation. Now vnto these together with the Bishops the Apostle is thought here to write, as to magnifie their office, so be∣cause theirs had beene the care chiefly in respect of their office, to send the Churches liberalitie vnto him by their minister Epaphroditus.

Here then 1. in that the Apostle writeth as to the whole Church of Philippi, so particularly vnto the Bi∣shops and Deacons there, I obserue that as admonitions, exhortations, instructions, consolations, and the like, are continually needfull for the Church for the further buil∣ding thereof in perfit beauty, so are they likewise need∣full for the ministers of the Church, and all others any way interessed therein, for their farther confirmation in the things that belong vnto their peace. Wherevpon it was that our Apostle going bound in the spirit vnto Ie∣rusalem, called the Elders of the Church of Ephesus to∣gether, and exhorted them saying, Take heede vnto your selues, and to all the flocke whereof the Holy Ghost hath made you ouer-seers, to feede the Church of God, which he hath purchased with his owne blood. And herevpon it was that in his Epistles vnto Timothy and Titus, he gaue them so many instructions, admonitions, and exhortations, as he that readeth may there easily see. They were ministers of the gospell, set ouer their flocks, and well instructed ••n the scriptures, yet still the Apostle thought it needfull to warne them, & to arme them, and to instruct them in the way of God more perfitly. For he knew that Iudas the Apostle had fallen from the fellowship which he had obtei∣ned in the ministration of the Gospell, and had purchased a field with the reward of iniquitie: as also that many that labo∣red with him in the gospell, sought their owne, and not that which was Iesus Christs; and that many fainted and shrunke through the opposition of false Teacherrs.

Here then 1. is a good lesson for them that are grea∣test and most eminent in the Church, I meane for the

reuerend Fathers and Bishops of our Church, that bee it by writing, or speaking, instruction, or exhor¦tation, or else howsoeuer, they seeke the good as of all the Saints in Christ Iesus that depend vpon them, so withall of the Bishops and Deacons. I meane of them that are appointed for the worke of the ministerie, or for any function about the Church. A better president then the Apostles they cannot haue to follow, and as need∣full it is now to write and speake vnto, and to labour with the Pastors and Teachers of the people as then it was. For many now we haue that with Demas embrace this present world, but very few that with Demas returne againe vnto their former loue. N••y, which is worse, many now we haue that neuer had former loue that was good wherevnto they shou d returne; men that first and last sought their ease, or their pleasure, or their profit, or their honor, but neuer reckoned to feede the flocke of God Whom as it were needfull to reforme, so is it also needfull to confirme others, to admonish others, to en¦courage others. And who so fit for this, as they th••t as Paul are of greatest place in the Church?

2. Hence learne you patie••tly to suffer yourselues to be instructed, admonished, and exhorted. For if these things be needfull for your Pastors and Teachers, how much more needfull are they for you? Euen so much more as yee are lesse taught in the word then they are. Whether then wee write or speake vnto you, suffer yee the words of exhortation and instruction from vs gladly.

My second obseruation hence is from this, that there were now Bishops and Deacons there vnto whom hee might write. For hence I obserue the great blessing of the Lord vpon the preaching of the word. A litle while before at the first preaching thereof vnto the Philippians, it was so vnsauory vnto them, that they could not brooke Paul and Silas, but cast them into prison: but now such a blessing the Lord had giuen vnto the word

preached by them, that the number of conuerts and be∣leeuers was very great, insomuch that now they had Mi∣nisters to attend on teaching, and Deacons to attend on distribution, and an absolute ecclesiasticall gouernment as it may seeme amongst them. This was the Lords his doing: for Paul plants, and Apollos waters, but God giues the increase. And this increase he giueth as it pleaseth him, sometimes sooner, sometimes later. Vpon one Ser∣mon of Peter there were added vnto the Church about three thousand soules. But at other times, and in other places, the seede of the word which both he and other of the Apostles did sowe, lay oftentimes a good while in the ground, before it brought forth fruit vnto the Lord. So in this City of Philippi, Lydia at the first receiued the word gladly: but in others it tooke roote downeward, and sprung vp afterward, howsoeuer sooner or later, as in the primitiue Church through the Apostles doctrine, the Lord added to the Church from day to day such as should be saued; so doth he alwaies make a blessing to follow vpon the word, though vnto vs it seeme often∣times to perish. So he promised long since that hee would, saying, Surely as the raine commeth downe and the snow from heauen, & returneth not thither but watereth the earth, and maketh it to bring forth and bud that it may giue seede to the sower, and bread to him that eateth; so shall my word be that goeth out of my mouth, it shall not returne vnto me voide, but it shall accomplish that which I will, and it shall prosper in the thing wherevnto I sent it.

Here then is a great comfort ouer our labors in our ministerie with you that heare vs. Though the word which we bring vnto you be reiected and despised, and we reviled and persecuted, yet we faint not but are full of comfort, because we know that the Lord will giue a blessing vnto his word. Which howsoeuer it doe not al∣waies appeare vnto vs, yet shall it and doth at one time or other, breake forth into the fruits of holinesse and a sauing knowledge in as many as are ordeined vnto life

And still wee know this, that his word alwaies doth his will, and prospereth in that wherevnto it is sent; so that this blessing alwaies followes vpon it, that Gods name is thereby glorified, whether it be in them that be saued, or in them that perish. For as the Apostle saith, We are vnto God the sweet sauour of Christ, in them that are saued, and in them that perish. To the one we are the sauor of death vnto death, and to the other we are the sauor of life vnto life. And let this suffice for the inscription.

Now followeth the salutation, wherein the Apostle wisheth the Philippians all good from him which is the author of all goodnes. And 1. is set downe the thing which hee wisheth vnto them, grace and peace, vnder∣standing by grace the free fauour of God wherewith hee loueth his children, and by peace euery blessing corporall and spirituall flowing from that fountaine of grace. 2. Is set downe vnto whom he wisheth this grace and peace, viz: to all the Saints at Philippi, with the Bishops &c. 3. Is set downe the author from whom and by whom he wisheth this grace and peace vnto them, which is from God our Father as the fountaine and first originall, from whom commeth euery good and perfit gift; and from the Lord Iesus Christ, as the meanes whereby euery grace of the spirit is conveyed and deriued vnto vs.

The first thing which here I note is, that the Apostle wisheth grace and peace vnto the Philippians. The recei∣ued manner of salutation among the Iewes was this, Peace be vnto you. So Amasia vnto Dauid, Peace, peace be vnto thee, and peace be vnto thine helpers. So the Lord vnto Gideon, Peace be vnto thee. So Christ vnto his Disciples, Peace be vnto you. So hee taught his Disciples to say, Peace be to this house, wherein they wished all prosperity and good to them whom they so saluted. But after the full and cleare manifestation of grace in the whole my∣stery of our redemption, still we see the Apostles salu∣tations to be, grace and peace be with you. Wherein they doe not onely comprehend all blessings absolutely that

are to be praied for, whether for this life or that that is to come, but plainly demonstrate the fountaine whence all other blessings doe flow, and which principally is to be praied for, bee it in praier for our selues, or for o∣thers.

3. Hence then I obserue, what the things are which we must wish and pray for to our brethren, if we will wish them all good; and they are grace and peace; onely two blessings of goodnesse in shew of words, but indeede all the blessings of the God of Isaac vnto Iacob and his seed for euer. For what is grace? It is the loue of the euer-liuing God wherewith he freely loueth and accepteth vs in Christ Iesus. And what is peace? It is principally a tranquillitie and quietnesse in conscience, through the forgiuenesse of our sinnes by the grace and loue of God toward vs; but generally whatsoeuer goodnesse floweth from grace. Now we see the rich treasures of blessings stored vp in these blessings of grace and peace. In the blessing of grace, there is giuen that which is the cause both of peace, and all good blessings whatsoeuer. For whence are our election vnto saluation, our vocation vn∣to the knowledge of the truth, our adoption into the sonnes of God, our iustification vnto righteousnesse, our sanctification vnto holinesse, our reconciliation with God, our hope of glorification in the heauens? Whence is it that wee beleeue in the holy Trinitie, that wee are strong in hope, that we loue God and our brethren, that we haue peace with God and our owne consciences, that we reioyce in the holy Ghost, that in our thoughts wee thinke, in our desires we will, in our actions we doe any thing that is good? Are not all these things from the blessing of grace? Is not the free fauour and loue of God in Christ Iesus the cause of al these things? yes surely, be∣cause God loueth vs in his welbeloued, therfore doth he thus enrich vs with spirituall graces in heauenly things; and further giueth vs the true possession of all temporall blessings, of health, wealth, strength, libertie, and the

like, so farre as he seeth it to be good and needfull for vs. So that in the blessing of grace all these things are giuen as in the cause. Now in the blessing of peace, are giuen all the good things themselues which proceed from that cause, whether they bee spirituall graces, or temporall blessings. For so I vnderstand and conceiue hereof, that in the blessing of peace are giuen all things whatso¦euer are either certaine tokens, or probable signes of peace with God. So that the spirituall graces of God, be∣ing certaine tokens of our peace with God, and the tem¦porall blessings of God being probable signes thereof, as aduersitie and trouble are probable, signes vnto man of Gods displeasure, euen all these are giuen in the bles∣sing of peace. What blessing then of God can wee wish or pray for to our brethren which is not treasured vp in the blessings of grace and peace, the one being the foun∣taine of all good things, and the other being the good things themselues; the one releasing vs from sinne, the other freeing vs from an euill conscience, the onely two Fiends that trouble and torment vs?

Will yee then learne in a briefe and short summe, to comprehend whatsoeuer blessing is needful to be praied for for your brethren? I think ye will be willing, for long praiers either for them, or for your selues is very weari∣some vnto you; pray then for grace and peace vnto them: First for grace, then for peace: for vnto whom grace is giuen, peace shall be granted; but if grace bee not first, peace shall not follow, no more then the streames runne where the fountaine is dried vp.

2. In this Apostolicall salutation I obserue a most eui∣dent testimonie of the Apostles loue towards the Phi∣lippians, and consequently of their loue toward their brethren that vse it. For, beloued, how can I giue a bet∣ter testimonie of my loue towards you, then if with the Apostle I say vnto you, Grace be with you, and peace from God our Father &c. Can I pray better for you then when I pray that the grace of God may abound towards you,

that the loue of God in Christ Iesus may be manifest in you? Can I wish you better then when I wish that you may haue peace with God, peace within your selues, & peace one with another? Can I desire better things at the hands of God for you, then that the grace of God may continually preuent and follow you, and that thence all spirituall graces and temporall blessings may be mini∣stred vnto you, both for this life, and that that is to come? Or can mine affection of loue bee more enflamed to∣wards you, then when thus I poure out my soule for you, that so by grace ye may be released from sinne, and the punishment thereof, and by peace from the pitifull throbbes of a tormenting conscience? Did not Moses, and Iosua, and Samuel, and Dauid, and Daniel, and the rest of the Prophets thus manifest their loue vnto the people of God, by praying for them, and wishing all good things vnto them? Did not our blessed Sauiour thus shew his loue towards his Apostles, and all them that should belieue through their preaching, when hee made that long praier for them? And thus should wee testifie our loue vnto our brethren, euen by Christian sa∣lutations, holy praiers, and heartie wishes for grace and peace vnto them from God, &c.

But such testimonies are not now common: Nay hee that shall now giue such a testimonie of his loue vnto a∣ny of his brethren by such a forme of salutation, he shall be sure to be noted for his paines, and odiously to be tra∣duced. Whereof as I see no reason, so neither do I think it meet, that this be the forme of salutation whatsoeuer be the subiect and matter of our writing. But to let that passe, is it not so, that there are strifes, debates, enuyings, hatreds, contentions, and diuisions amongst vs? Is it not so that we wound & kill one another, if not with swords, yet with tongues whet like swords, fastening lies, and slaunders, and suspitions one vpon another? Is it not so that we rather eate and deuoure one another, then wish one an others good? yes surely, the godly man may now

sorrow with Dauid and say, woe is me that I am constrained to dwell with Mesech, and to haue mine habitation among the tents of Kedar. My soule hath long dwelt among them that be enemies vnto peace. I labour for peace, but when I speake vnto them thereof they make them readie to battell. And is it so with vs, and can wee say that wee are so affectioned one vnto another, as that wee wish grace and peace from God one vnto another? Nay, well may wee flatter our selues, but in truth we cannot say so. For as they onely loue God that loue their brethren, so they onely wish peace from God vnto their brethren, that loue to liue in peace with their brethren. Beloued, wee are brethren: why should we then striue one with another? Why then should there be heart-burnings in one against another? Rather we should be at peace one with another, and wish grace and peace from God one vnto another. Thus did the Apostle, and herein left an example for vs to follow, that as he walked in loue towards all the Saints in Christ Iesus, so we also should walke in loue one towards an o∣ther. Let therefore the same minde bee in vs that was in our Apostle, and let vs from our very soules wish grace and peace from God one vnto another. Let our gree∣tings be with holy praiers, for abundance of al the Lords mercies vnto our brethren, and so let vs testifie our lou∣ing affection towards them.

3. In this Apostolicall salutation I obserue a briefe sum of Christian religion, in the vsing whereof we shew forth a most notable testimonie of our faith. I can only note the points of Christianitie briefly which it conteineth, and must leaue the serious consideration and meditation of them vnto your selues. The 1. point is, that all blessings, whether spirituall graces or temporall blessings bestowed vpon vs, are from God the father by Iesus Christ his sonne. So also saith the Apostle Iames, saying, Euery good giuing, and euery perfit gift is from aboue, and commeth downe from the father of lights, with whom is no variablenesse, neither shadowing by turning. And so wee

confesse when we pray for grace and peace, whereby all blessings are signified vnto our brethren from God our Father &c. His name therefore for euery blessing we haue is to be blessed and praised for euer, and that song of Dauid is of all Gods children to be taken vp, Praise thou the Lord ô my soule, and all that is within me praise his holy name; praise the Lord ô my soule, and forget not all his benefits, &c.

The second point is, that onely God is to be prayed vnto for all blessings by Iesus Christ. So our blessed Sa∣uiour hath taught vs, where he teacheth vs thus to pray, Our father which art in heauen, &c. And so we confesse when we pray for grace and peace vnto our brethren from God our Father &c. And as Peter said vnto Christ, to whom shall we goe, thou hast the words of eternall life? so I say, to whom should we pray for any blessing? Euery good giuing, and euery perfit gift is from aboue &c. as euen now we heard out of Iames. Friuolous therefore and impious is the invocation of Saints, whereby that honor is taken from God, which is chiefly due, and properly be∣longeth vnto him, I meane prayer. For how shall any man call on him in whom he doth not beleeue? Or in whom shall any man beleeue but in God onely? So then if onely we be to beleeue in God, then are we only to pray vnto God, and therefore not vnto Saints.

The third point is, that the grace, and free fauour of God in Christ Iesus, is the very fountaine of all Gods blessings bestowed vpon vs. So the Holy Ghost witnes∣seth throughout the whole scripture, saying, that we are iustified freely by grace, that we are saued by grace, and that by the grace of God we are that we are whatsoeuer we be, and whatsoeuer blessing we haue. And so we confesse in effect, when we pray first for grace and then for peace. that from grace as the fountaine, may flow peace and all the riuers of Gods blessings. Mans merits therefore must stand aside, we may not hold any blessing of them, but onely of grace. For as the Apostle disputeth of ele∣ction,

so may it be said of any blessing of God; if it be of grace, it is not of works, else were grace no more grace; and if it be of works, then not of grace, or else were worke no more worke. One of these excludeth the other, so that what∣soeuer is by the one is not by the other.

The fourth point is, that we are to beleeue in God the Father, and in Christ Iesus his Sonne▪ So our blessed Sauiour teacheth vs where he saith, Yee beleeue in God, be∣leeue also in me; as if he should haue said, yee beleeue in God, and so yee are to doe, beleeue also in me, for so yee are to doe. And so in effect we confesse, when we pray vnto God the Father, and Christ Iesus his Sonne for grace and peace vnto our brethren. For as euen now we heard, vn∣to whom we pray in him we are to beleeue; as also a∣gaine, in whom we beleeue vnto him we are to pray. Ac∣cursed therfore be their infidelitie that either deny there is, or doubt whether there be a God or no, and make a mocke at the sonne of God. In whom now they beleeue not, at his presence they shall tremble, and cry vnto the mountaines and rocks fall on vs, and hide vs from the presence of him that sitteth on the throne, and from the wrath of the Lambe.

The fift point is, that we are sure that God hath re∣conciled vnto himselfe by Iesus Christ, and adopted vs through him into his sonnes. So the Apostle telleth vs, where he saith, that all things are of God which hath recon∣ciled vs vnto himselfe by Iesus Christ; and that he hath pre∣destinate vs to be adopted through Iesus Christ vnto himselfe, according to the good pleasure of his will. And so we con∣fesse when we wish grace and peace from God our Father: for if he our Father, then we his sonnes, and a reconcilia∣tion made betweene him and vs. And therefore hauing finished all things, our blessed Sauiour saith, I ascend vnto my father and your father, to my God and your God. Where giue me leaue by the way to put you in minde of one point, wherin of late it may be I somewhat erred. When last I spake of this point in handling of those

words, vnto God, euen our Father, &c. I told you, that it was obserued, that not any saith with Christ my Father, as many say with Thomas, my Lord my God. And so in deed it is obserued by Zanchius on those words. But since I perceiue by as faithfull and diligent an obseruer of the scriptures, that Elihu speaking vnto God saith, my Father let Iob be tried &c. not indeed in our English translati∣ons, following the iudgement of some of the Rabbins, but yet in the best approued Translations. So that it may not be a rule that none may say with Christ, my Father; but as we say, my God, and our God, so may we say, my Father, and our Father. And herein is the sweet comfort of all Gods children, that we may cry vnto God Abba, which is Father; that we may pray and say, Our Father, that we may wish grace and peace from God our Fa∣ther: for if he be our Father, and we his sonnes, then are we also heires of God, and heires annexed with Christ. And let all the comforts in the world stoupe vnto this one comfort, the very soules ioy of all them that haue recei∣ued the spirit of adoption.

The sixt point is, that Christ Iesus our Lord is our onely Mediator, by whom onely we haue accesse in our prayers vnto God, and by whom we receiue whatsoeuer we haue of God. So the Apostle witnesseth, saying, There is one God and one Mediator betweene God and man, which is the man Christ Iesus, by whom we goe boldly vnto God, that we may receiue mercy, and finde grace to helpe in time of neede. And so we confesse in effect, when we pray for grace and peace from God our Father, and from the Lord Iesus Christ, as the meanes by whom we are par∣takers of grace and peace: for so they are from the Lord Iesus Christ, as he is the meanes by whom they are conueyed and deriued vnto vs from God, euen our Fa∣ther. The Saints therefore are no Mediators of inter∣cession for vs, either to bring vs vnto God, or to bring his blessings vnto vs. Our high Priest is able perfectly to saue them that come to God by him, seeing he euer liueth to make

intercession for them; and as to saue them, so to giue them all graces good and needfull for them.

The most of the rest of the points I will conclude in one which is this, that Iesus Christ is God, which wee confesse when we pray for grace and peace from him; that he is the Sauiour of the world, which we confesse when we call him Iesus; that he is that counseller and great prophet, that King and Prince of peace, that lambe of God slaine from the beginning of the world to take away the sinne of the world, which we confesse when we call him Christ; and that vnto him is giuen all power in heauen and in earth, which we confesse when we call him Lord. If he therefore be with vs we neede not to feare who be against vs. For he is our God, our Sauiour, our Lord, our Master, our King, our euerlasting high Priest. I cannot prosecute either these or the rest of the points. By these you will coniecture the rest, and easily see the epitome of Christianitie concluded in this short salutation.

LECTƲRE III.

PHILIP. 1. vers. 3.4.5.

I thanke my God hauing you in perfect memory. &c.

NOw giue me leaue, before I come to that which followeth, to note one thing far∣ther from the words already handled; and that is, the Apostles often vsing of the name of Iesus Christ in so few words. Out of the abundance of his heart his mouth spake, and still his mouth was filled with Iesus Christ, Iesus Christ, insomuch that three seuerall times still he ingeminates Iesus Christ, Paul and Timothie the seruants of Iesus Christ, to all the saints in Iesus Christ, grace

be with you, and peace from God our Father, and from the Lord Iesus Christ. Which argueth that his comfort was in him, that his loue was set on him, and that he was vn∣to him, as the spouse speaketh in the Canticles, the chie∣fest of ten thousand. Hence then I obserue a rule where∣by commonly to discerne what a man is, his speach commonly bewraieth what he is. The worldling his tongue is still talking of the world, the couetous man of his money, the voluptuous man of his pleasure, the proud man of his rich attire, the delicate man of his dainty fare, the pot-companion of his cups, and the like, commonly talke most of the things they like best; and by their talke commonly they may bee discerned what they are. And in this respect as it is with them that set their affections on things which are on earth, so is it with them that set their affections on the things which are aboue. They are still talking of the word of their saluation, of the commandements of the Lord, of the mercies of the Lord, and of the things that be∣long vnto their peace; as Dauid professeth of himselfe saying, My song shall be of mercy and iudgement: with my lips doe I speake of all the iudgements of thy mouth: I talke of thy commandments, and haue respect vnto thy waies: I will talke of thy worship ô Lord, thy glory, thy praise, and wondrous workes, my tongue shall be talking of thy righteous∣nesse all the day long, and I will tell of thy saluation from day to day. But of all other things their delight is, in their hearts to muse, and with their tongues to talke of Iesus Christ. Here their hearts dance for ioy, and the talking hereof is more sweet then hony and the hony-combe vnto their mouthes. Hereon they loue, as it were, to dwell, and their tongues can neuer be satisfied with talk∣ing on him. And why? here is their comfort, here is their hope, here is their loue, here is their crowne of reioy∣cing. Here is their protector in all dangers, their reconci∣ler vnto God, their mediator betweene God and them, their Sauiour from their sinnes, and he that is made of

God vnto them wisdome, and righteousnesse, and sanctification, and redemption. Here is he in whom are hid all the trea∣sures of wisdome and knowledge, of mercy and loue, in whom alone the father is well pleased. And therefore here as men rauisht with ioy, they cry, and cry againe, holy Iesus, sweet Iesus, blessed Iesus: euen as we see the spouse in the Canticles not to leaue her bridegroome Christ Iesus after once shee catch hold of him, but still cries, O fountaine of the gardens, O well of liuing waters, and of the springs of Lebanon My wellbeloued is white and rud∣dy, the chiefest of ten thousand. His head is as fine gold, his locks curled, and blacke as a rauen &c. ad vers. 17. Thus the children of God loue to talke of him whom their soule loueth, and thus commonly a man may discerne who are saints in Christ Iesus. Commonly I say, not euer∣more certainely. For if good speech, and holy talke, and crying Lord, Lord, and often vsing of the name of Iesus Christ were a perpetuall and certaine rule of a good Christian, the dissembling hypocrite would be as good a Christian as the best. And a hard matter it is not to be deceiued sometimes by the hypocrite. But commonly, I say, a mans speach bewraieth what he is, holy, or pro¦fane. The ground of which note is that saying of our Sauiour, that of the abundance of the heart the mouth spea∣keth: and otherwise we cannot iudge whereon the heart thinketh, but by that whereon the tongue runneth.

Hence then learne you, beloued, to make tryall vnto your selues, and to giue tryall vnto others, what yee are Your tongue and talke may tell your selues, and doe tell others, what yee are. What is it whereon your tongues loue most to talke, and wherein yee take most pleasure when yee talke? Is it on the things which are on earth? It may be a token vnto your selues and others that yee are earthly minded. Is it on the things which are aboue? It may be a token vnto your selues and others that your conversation is in heauen. If yee loue Christ Iesus, if yee take comfort in Christ Iesus, your tongues will be talking

of Iesus Christ, and your hearts will reioyce, when your tongues are talking of him. As therefore the Apostle exhorteth the Colossians, so doe I you, Let your speach be gracious alwaies, and powdred with salt. Let the mercies which yee haue in Christ Iesus be so sweet and comforta∣ble vnto you, that your hearts may delight alwaies to muse, and your tongues alwaies to talke of Christ Iesus. Let him be hid in your heart, let him breake out in your tongue, and let him reioyce both the heart and the tongue, that so yee may haue testimonie within your selues, and giue testimonie vnto others, that yee are Saints in Christ Iesus. Now proceede we to that which followeth.

I thanke my God] After the inscription and salutati∣on, now followeth the body of the Epistle it selfe: wherein the principall scope and drift of the Apostle is to confirme the Philippians in the truth wherein they stood, that they might not onely not decrease, but increase in all knowledge, and in all iudgement. In this exordium or beginning of his Epistle, which is from verse 3. to 12. to testifie his loue toward the Philippians, that so they might the rather hearken vnto him; 1. he signifieth his reioycing on their behalfe for the grace of God already bestowed on them. 2. he signifieth his assured hope of Gods farther mercy towards them in performing the good worke which he had begun in them. 3. he prayeth for their perseuerance, & increase in all knowledge and in all godlines. His reioycing on their behalfe he signifi∣eth, 1. in his giuing of thanks vnto God on their be∣halfe. 2. in remembring them in his prayers vnto God. 3. in praying for them with gladnesse. The grace of God already bestowed on them, for which he reioyced in their behalfe, is said to be, 1. their fellowship with other Churches in the gospell. 2. their perseuerance therein from the first day they had receiued the gospell, till now that he wrote vnto them. This is the generall resolution of these words.

Now for the more particular opening of the meaning of them, in that in the beginning of his Epistle, hee thanketh God on the Philippians behalfe, he obserueth his vsuall manner. For so he beginneth almost all his Epi∣stles, as anon we shall heare. In that he saith, that hee thanketh his God, he signifieth his bold, and neere ap∣proch vnto God in giuing thanks, and in praying vnto him. Againe, in that he saith, that he hath them in perfect memory alwaies in all his prayers for them all, he meaneth that as alwaies he thanketh God for them all, so alwaies in all his prayers vnto God he remembreth them. And he addeth that his prayers are alwaies powred out vnto God for them with great ioy and gladnesse of heart. Why? because, as he addeth the reason, of the fellowship which they had receiued in the Gospell. 1. Because they, as other Churches had receiued the gospell, and thereby had fel∣lowship with the Father, and with his sonne Iesus Christ; and because they had continued in the truth from the first day of their conuersion vnto Christ, by his ministery vntill now that he wrote vnto them. This was the cause of his thanksgiuing; and his continuall prayers, wherein he alwaies remembred them, were, that they might continue in that grace, euen in that fellowship which they had receiued in the gospell. It is then briefly as if the Apostle had thus said, I thanke my God alwaies on your behalfe, for that fellowship which you haue with the Father, and the Sonne, with vs, and with other Churches by embracing the Gospell, and for your perseuerance therein from the first day that I, and Silas, and Timotheus preached it vnto you vnto now, and alwaies in all my praiers vnto God I re∣member you, praying for you, with gladnes for the grace al∣ready granted you, that yee may continue and increase in that grace. This I take to be the meaning of these words.

The first thing then which here I note is, the Apostles beginning of his Epistle with thanksgiuing vnto God on the Philippians behalfe. And so he beginneth all his Epi∣stles with thanksgiuing vnto God on their behalfe to

whom he wrote, onely his Epistles to the Galatians, and to Titus, and the former to Timothy excepted. And so Peter beginneth his former Epistle. Whence I obserue, that thanksgiuing vnto God is a seruice principally re∣quisite in a Christian. I exhort, saith the Apostle, that first of all, or aboue all things supplications, prayers, inter∣cessions, and giuing of thanks be made for all men. And in the former to the Thess••lonians, he willeth in all things to ••iue thanks; for that this is the will of God in Christ Iesus. And not any sacrifice is more exactly commanded or described in Leuiticus then the sacrifice of thanksgiuing. Wherevpon, if we looke into the practise of the saints of God, we shall finde that they were neuer slacke in this seruice. Melchisedech after Abrahams victory slack∣ed not this seruice, but gaue thanks vnto the most high God which had deliuered his enemies into his hand. Moses also and the Israelites after their deliuerance from the Aegyptians, and out of the red sea, slacked not this seruice, but sung praises vnto the Lord. So did Debo∣rah, and Barak, and Iehoshaphat, and many others after their victories ouer their enemies. And how often doe we read that, as others of his seruants, so our blessed Sa∣uiour himselfe gaue thanks vnto his father? All which shew clearely how requisite this seruice of thanksgiuing vnto God is, if either we will hearken to the precepts and exhortations of the Holy Ghost, or doe as we haue the saints of God, and our blessed Sauiour for example.

What then? Doth the Lord neede the praises of man, or is he delighted with his giuing of thanks? No, the Lord needeth them not, neither is he delighted ther∣with so much for his owne sake. Yet doth hee require them of vs, and is delighted therewith for our sakes▪ for 1. in giuing of thanks vnto God, we acknowledge that to be from him, for which we giue him thanks. 2. In gi∣uing him thanks, we shew our selues well pleased and content with that spirituall grace or temporall blessing wherefore wee giue him thanks. 3. In giuing him

thanks, we returne what wee can vnto the Lord, with humble confession that we can no more, nor that but by grace. Lastly, in giuing of thanks vnto God, wee pro¦uoke him to bestow farther mercies vpon vs. All which things he requireth of vs, and liketh well in vs. And for these very reasons, besides the former, is thanksgiuing vnto God so requisite a seruice in a Christian.

Yet as requisite a seruice as it is, we faile asmuch in it as in any seruice. It may be, that being in perill, or perse∣cution, or sorrow, or neede, or sicknes, or other like ad∣uersitie we will make our requests knowne vnto God in prayer and supplication, as the occasions are publiquely or priuately. But when the Lord hath heard our pray¦ers, and gr••nted our requests; when he hath done more for vs then we could desire or thinke. What giuing o•• thanks is there vnto God either publiquely or priuately? For instance, now of late when the Lord opened the clouds of heauen, and threatned by raine to depriue vs of that blessing of the fruits of the earth, which he had shewed vnto vs in great plenty and abundance, then we powred out both publique and priuate prayers in our Churches and in our houses, that it would please the Lord to send vs such weather, whereby we might receiue the fruits of the earth in due season. But now that the Lord hath sent vs seasonable weather, and giuen vs good hope of reaping the fruits of the earth in due sea∣son, in what Congregations publiquely, in what house•• priuately is the voice of praise and thanksgiuing heard? I instance onely in this; but as it is in this, so is it in other things Not one of ten that sings the song of praise and thanksgiuing after benefits receiued: it is too harsh a note, we cannot tune it: all, or the most part of vs being liker vnto those nine Lepers that neuer returned backe to giue God praise, then vnto the stranger that returned. Beloued, by vnthankfulnesse we prouoke Gods wrath▪ against vs asmuch as by any sinne; and therefore Paul reckons it vp amongst the most heynous sinnes: but the

sacrifice of thanksgiuing is as pleasant and acceptable vnto God as is any sacrifice; and therefore by Dauid the Lord saith, who so offereth me thanks and praise he ho∣noreth me, euen with most excellent honor. Let vs therefore clense our selues from this sinne of vnthank∣fullnesse, and let, as the Apostle exhorteth, our requests be shewed vnto God in prayer and supplication, with giuing of thanks. The fouler that the sinne of vnthankfulnesse is, let vs the more detest it: and the more requisite that thanksgiuing vnto God is, let vs the more abound there∣in. Let vs follow the counsell of the Apostle, and walke in Christ Iesus, rooted and built in him, and stablished in the faith, as we haue been taught, abounding therein with thanks∣giuing.

The second thing which here I note is, the cause of the Apostles thanksgiuing vnto God, which is, because of the fellowship which they had in the gospell from the first day vntill then; 1. because they as other Churches had receiued the gospell, whereby they had fellowship with the Father, and the Sonne, and because they had continued in the truth from the first day of their conuer∣sion vnto Christ by the worke of his ministerie vnto now that he wrote vnto them. Whence I obserue a principall matter of our thanksgiuing vnto God, a principall cause why we should, vpon the blessing bestowed vpon vs, giue thanks vnto God for it. In all things indeed is matter of our thanksgiuing vnto God. for euery good giuing and euery perfit gift is from aboue, and commeth downe from the father of lights &c. He created vs, formed vs, and made vs, and that in his owne image, in him we liue, moue, and haue our being; he giueth health, wealth, peace, liberty, foode, rayment, he sendeth raine from heauen, and fruitfull seasons, deliuereth in all dangers, comforteth in all trou∣bles, helpeth in all needs, blesseth the worke of our hands, and filleth vs with plenteousnesse of all good things. And for all these we should, and haue great cause from day to day to tell out his praises with gladnes, and

to offer vnto him the sacrifice of praise & thanksgiuing. But yet is a more principall matter behind, which is the fellowship which wee haue with other reformed Chur∣ches in the gospell of Iesus Christ, and the continuance thereof so long time amongst vs, the preaching of the word of our saluation amongst vs, and the blessed in∣crease thereof vnder a most gracious gouernment. Here is indeed principall cause of reioycing, and thanksgiuing. for by our fellowship which we haue with other Chur∣ches in the gospell, we haue fellowship with the Father, and with his sonne Iesus Christ, as Iohn witnesseth, saying, that which we haue seene and heard, to wit the gospell, de∣clare we vnto you, that yee may also haue fellowship with vs, and that our fellowship also may be with the Father, and with his sonne Iesus Christ. By our fellowship in the gospell, we are called out of darknes into his marueilous light, and we which in time past were not a people are now the people of God, and we which in time past were not vnder mercy haue now obteined mercy, as Peter witnesseth. By our fellowship in the gospell, we are borne againe not of mortall seede, but of immortall, and are begotten vnto a liuely hope in Christ Iesus, as the same Peter witnesseth. And by our fellow∣ship in the gospell, we are made wise vnto saluation through the faith which we haue in Christ Iesus, as witnesseth our Apostle. O blessed fellowship in the gospell, whereby we are made wise vnto saluation, whereby we are regene∣rate, and begotten vnto a liuely hope in Christ Iesus, whereby we are called out of darknes into light, and of no people made the people of God, and whereby wee haue fellowship with Christ Iesus, which is the great end of the ministery of the gospell, that we may haue fel∣lowship with him, and walke in the light as he is in the light. Againe, the continuance of our fellowship in the gospell from the first day of her Maiesties most gracious go∣uernment ouer vs vnto now, our pereseuerance in the truth without being remoued away vnto another gos∣pell, which is not another gospell, saue that there be some

which trouble you, and intrude to peruert the gospell of Christ, what a principall blessing is this of our good God vnto vs? Surely these are such blessings, as may well make vs breake out into exclamation with Dauid, and say, What shall I render vnto the Lord for these his great mercies towards me? I will receiue the cup of saluation, and call vpon the name of the Lord. I will offer a sacrifice of thanks-giuing, & will call vpon the name of the Lord. This was Dauids resolution vpon deliuerance from dangers by Saul, and much more vpon such blessings as these haue we iust cause of such resolution, God being princi∣pally in this soft and still voice of the gospell.

Haue we then such principall cause of thanksgiuing vnto our God for the fellowship which wee haue with other Churches in the gospell, and for the continuance of this fellowship from the first day vnto now, euen these forty yeares? This then 1. should teach vs, wil∣lingly and gladly to embrace the gospell of Iesus Christ, when it is brought vnto vs. For if there be such cause of thanksgiuing vnto God for it being had, then surely is there great cause of gladly embracing it, when it may be had. And yet what dullnesse, and slacknes, and cold∣nes herein? In this congregation how is it embraced? I beare you record some of you, that yee doe embrace it willingly and gladly, and I assure my selfe that from your hearts you thanke your God for it. But others there are that seldome or neuer come vnto the hearing of it; others that when they should heare it turne their backs, and depart away from the hearing of it; others that heare it sleepingly, or coldly, so that either it enters not in, or quickly after is choked by the cares of this world. Do these thanke God for the fellowship which they haue with others in the gospell? Nay they haue none, and some of them will haue no fellowship with others there∣in: and therefore vnlesse at length they take hold of the grace that is offered them, they shall haue no fellowship with the Father, or with Iesus Christ his sonne. As for

you, beloued, that gladly embrace the gospell of your saluation, hold on your good course, thirst after it as the Hart doth after the water brooks, frequent the places where yee may heare it, lay it vp in your hearts, that yee may not sinne against the Lord, and let your mouthes be euer filled with praises & thanksgiuing to God for it.

Secondly, this should teach vs to labour by all holy meanes to continue in the grace, and in the truth where∣in we stand vnto the end. For if it should so principally cause in vs thanksgiuing vnto God, then should it also worke in vs all holy desire and labour, to be daily more and more stablished and strengthned in the truth of Christ Iesus, and in our fellowship with other Churches in the gospell. And yet how wauering are we many of vs, and how quickly caried about with euery winde of doctrine by the deceit of men, and with craftinesse whereby they lay in waite to deceiue? If a runnagate Se∣minarie that compasseth sea and land to make one of his profession, and when he is made, makes him twofold more the childe of hell then he himselfe is, a sworne-vassall to that man of sinne, a disloyall traitor to his Prince, an vnnaturall enemy to his country, if such a one I say, shall with fained words creepe into secret cor∣ners amongst vs, and glosingly slander the truth of the gospell of Iesus Christ, and set abroche his owne dam∣nable heresies, how quickly doe we listen vnto them, and are led captiue by them? Howsoeuer it be with vs, it is thus in too too many places. But, beloued, let vs know that whosoeuer transgresseth and abideth not in the do∣ctrine of Christ hath not God. He that continueth in the doctrine of Christ, he hath both the Father and the Sonne. If there come any vnto you, and bring not this doctrine, receiue him not to house, neither bid him, God speede. I know they will tell you they bring the doctrine of Christ vnto you; but doe yee as the men of Beraea did, which are much commended for so doing, examine it by the scriptures, and search whether it be so, and yee shall finde it to be

the doctrine of deuills, as the Apostle speaketh, and as euen by that place it will appeare to be. Wherefore, beloued brethren, as now yee haue fellowship with other Chur∣ches in the gospell of Iesus Christ, so continue therein: Let nothing bee able to remoue you from the truth wherein yee stand, but hold fast your good profession vnto the end.

The third thing which here I note is, the Apostles bold, and neere, and ioyfull approch vnto God in his thanksgiuing vnto God, in that he saith, I thanke my God. Whence I obserue the manner of our thanksgiuing vnto God, how we should offer our sacrifice of thanksgiuing vnto him: And that is, 1. with such assurance of Gods loue in his mercies towards vs, as that in our thanksgi∣uing for them we dare boldly as sonnes say, I thanke my God. for so shall our sacrifice of thanksgiuing be accep¦table vnto God, if vpon assurance of his loue we boldly powre out our soules in praise vnto him. And therefore the Apostle to the Hebrewes exhorteth, saying, Let vs go boldly vnto the throne of grace, be it in prayer, or in thanks∣giuing, Let vs goe boldly vnto the throne of grace, praying and giuing thanks vnto God through Iesus Christ our Lord. 2. Our thanksgiuing should be offered with such willing∣nesse and cheerefullnesse from our hearts vnto God, that we might say, I thanke my God. So our Apostle in an other place, I thanke my God, I spake languages more then yee all. How cheerefully he openeth his mouth in praise of his God. And so shall our thanksgiuing be pleasing vnto God, if we offer it from the heart cheerefully; for he loueth a cheerefull giuer, as of almes vnto the poore Saints, so of thanks vnto his name. And how can I goe vnto him with greater cheerefullnesse and thanke him, then when I go vnto him as to my God, and say, I thanke my God? 3. Our thanksgiuing vnto God should be of∣fered vp with such soule-melting passion and affection, that as if we had greater feeling experience in our soules of his goodnes then others, and would be neerer him

then others, we should say, I thanke my God. for such the Lord loueth best as presse the neerest vnto him, and then the sacrifice of praise pleaseth most where the soule is tied the closest vnto his God. These are the things in which the manner how we should offer vp our sacri∣fice of thanksgiuing consisteth, namely in faith and full assurance of Gods loue towards vs, with all willingnesse and cheerefulnesse from our hearts, and with a soule-rauisht affection, as of a more then ordinarie feeling-experience of Gods goodnes towards vs. And this manner I take it may bee obserued from this that the Apostle saith, I thanke my God.

Here then that cold and cursorie forme of thanksgi∣uing which commonly is vsed is vtterly condemned▪ For what doe wee when the Lord hath remembred vs in mercy, and done great things for vs? I doubt not but there are who in their hearts cheerefully, and with their mouthes ioyfully say with the Prophet, thou art my God, and I will thanke thee, thou art my God, and I will praise thee. But a great many of vs like vnto horses and mules which haue no vnderstanding either remember not, or regard not to giue God thanks. A man may see it daily in many of vs, that we come from our beds, and from our meales, as dogs from their kennels, and oxen from their stalls. Others of vs haue certaine words of course, as to say, God be blessed, God be thanked, I praise God, I thanke God, which being good words in themselues, yet are so coldly and cursorily vttered by vs, as that a man may well see they haue their beginning in the lips, and their ending in the ayre, but neuer pierce the heauens. But beloued, if we will haue our voice of thanksgiuing to breake tho∣row the clouds, & to come vnto the highest, we must vse Maries magnificat, and say, My soule doth magnifie the Lord, and my spirit reioyceth in God my Sauiour. As therfore it becommeth vs to be thankfull, so let vs remember in faith and full assurance of Gods loue towards vs to powre out our soules in thanksgiuing vnto him, that so our sa∣crif•••••• may be acceptable vnto him.

LECTƲRE IV.

PHILIP. 1. vers. 3.4, 5.

Verse 3. Hauing you in perfit memory.

4. Alwaies in all my prayers for all you, praying with gladnesse.

5. Because of the fellowship which yee haue in the gospell, from the first day vnto now.

NOw farther the Apostle signifieth this re∣ioycing on the Philippians behalfe, and his loue towards them, by remembring them in all his prayers vnto God, and by praying for them with gladnesse, when he saith, that he hath them in per∣fect memory alwaies in all his prayers &c. It is vsuall with the Apostle in his Epistles, as to signifie his thanksgiuing vnto God on their behalfe vnto whom he writeth, so to signifie his remembrance of them alwaies in his p ayers. But yet here the Apostle signifieth this his remembrance of them in his prayers in more then an vsuall manner. In the Epistle to the Romanes, to the Colossians, the for∣mer to the Thessalonians, and to Philemon, he telleth them to whom he writeth, that he maketh mention of them al∣waies in his prayers. But here he tells the Philippians that alwaies in his prayers he hath them all in memory, that al∣waies in his praiers he hath them all in perfit memory, that alwaies he hath them all in perfit memory in all his prayers, that in all his prayers he remembreth them with gladnesse, each circumstance more then other importing his most carefull remembrance of them in his praiers vnto God, that they might continue in that grace wherein they stood, in that fellowship which they had with other Churches in the gospell. For therefore thanked he God, and was

glad on the Philippians behalfe, because of the fellowship which they had in the gospell from the first day vntill then, and therefore he prayed for them that they might continue in that grace, and in that fellowship with other Churches in the gospell.

The first thing then which here I note is, that on whose behalfe the Apostle giues such thanks vnto God, and is so glad, for them also he prayeth. Whence I ob∣serue, that whatsoeuer graces be bestowed on vs, still praier is needfull for vs, both that we pray for our selues, and that others pray for vs. For neither is any grace so perfit in any, neither are all graces so complete and full in any, but that both he hath neede of perseuerance and increase in that grace wherein he standeth, and to haue other grace, supplied which he wanteth. Abraham full of blessings, yet wanteth a childe, and he must pray that he may not goe childlesse. Isaac full of blessings, yet his wife is barren, and he must pray vnto the Lord for his wife to make her wombe fruitfull. Iacob full of bles∣sings, yet he is in danger of Esau his brother, and he must pray vnto the Lord, I pray thee deliuer me out of the hand of my brother, from the hand of Esau. Neither is any so enriched with all graces, but that his requests are to bee shewed vnto God in praier and supplication for the sup∣ply of some. And as not any are enriched with all gra∣ces, so not in any is any grace so perfit, but that he hath neede to bend the knees of his soule vnto God in hum∣ble praier for perseuerance and increase in that grace wherein he standeth. Dauids delight in the law of the Lord, in his statutes, and in his testimonies was as great as a mans could be, as himselfe sheweth, saying, Lord, what loue haue I vnto thy law, all the day long is my studie in it. Thy statutes haue beene my songs in the house of my pil∣grimage: thy testimonies haue I claimed as mine heritage for euer; and why? they are the very ioy of my heart. And yet his prayer is, O teach me thy statutes, O cause thou me to make much of thy law, incline my heart vnto thy testimo∣nies,

and not vnto couetousnes: and as he hath done, hee hath left vs an example so to doe, be we neuer so zealous of the law of God. The Apostles likewise it is like, were as strong in the faith as any man is, and yet they praied vnto the Lord, Lord increase our faith, and therein left an example for all the children of God to follow vntill the day of Iesus Christ, be they neuer so stablished in the faith. Neuer any so zealous of Gods glory and holy worship, but he had neede euen in respect of himselfe to pray, hallowed be thy name. Neuer any had his conversa∣tion so much in heauen, but that he had still neede to pray, thy kingdome come. Neuer any mans will so con∣formed vnto Gods will, but that he had still neede to pray, thy will be done in earth as it is in heauen. Neuer any man so filled with plenteousnesse, but that hee had still neede to pray, Giue vs this day our daily bread. Neuer any mans sinnes so wholy pardoned, but that in regard of his continuall slidings he had still neede to pray, for∣giue vs our trespasses, as we forgiue them that trespasse against vs. Neuer any man so freed from tentation, and from the deuill, but that he had still neede to pray, Lead vs not into tentation, but deliuer vs from euill. And therefore our blessed Sauiour hath appointed this forme to be vsed by all the faithfull, vnto what degree of perfection soeuer they be come euen to the end. So that whatsoeuer gra∣ces be bestowed on vs, yet still is prayer needfull for vs. Neither only that we pray for our selues, but that others also pray for vs. We are not many of vs better then was Timothy, that faithfull seruant of Iesus Christ: yet for him Paul powred out prayers night and day, and no doubt it was needfull for him. We are not the best of vs like vnto Paul that elect vessell of Iesus Christ, yet he re∣quested the praiers of the faithfull for him, that vtterance might be giuen vnto him, that he might open his mouth boldly to publish the secret of the gospell, and that therein he might speake boldly as he ought to speake. He was one that feared not the face of man, that kept nothing backe, but deliue∣red

his message alwaies faithfully and boldly: yet for this grace he thought the praiers of the faithfull needful for him, & therefore craueth them not only of the Ephe∣sians, but likewise of the Colossians in his epistle to them.

Farre therefore be it from vs, beloued, to say as the manner of some is, vnto any of Gods children, bestow your praiers where you list, I neede not your praiers, I care not for your praiers, pray for your selfe, all your praiers will be little enough for your selfe, I will pray for my selfe. These be the words not of them that abound with grace, but of them that are not taught in the word, nor know how much the prayer of a righteous man auai∣leth, if it be feruent. Farre likewise be it from vs once to dreame of any such perfection in our selues, but that we haue still neede to pray, to abound more and more in all grace, and in all things daily more and more to grow vp into him, which is the head, that is Christ. For be it our predestination, our election, our adoption, our reconci∣liation, our iustification, which are as sure vnto all the sonnes of God as that God is true, yet euen in respect of these haue we neede alwaies to pray that the assurance of them may be daily more and more sealed vnto our spirits by the pledge of Gods spirit. Againe, be it our faith, our hope, our loue, our knowledge, our iudgment, or the like, which are the worke of Gods owne finger in all his children, yet in respect of these haue we neede al∣waies to pray for continuall increase, and all godly growth in them. Yea be it whatsoeuer grace wherein we are so stablished that we are sure we cannot finally fall from it, yet are we still to pray for perseuerance therein, because he will haue all them so exercised, whom he will confirme vnto the end. Whatsoeuer graces therefore the Lord hath bestowed vpon vs, yet still let vs pray vnto him either for our farther assurance and confirmation, or for perseuerance and increase in them. Let vs pray for our selues vnto the Lord for euery grace needfull for vs, and let vs request to be commended by the faithfull in

their praiers vnto God. This is our wrestling with the God of Iacob, and thus wrestling wee shall surely pre¦uaile. for so he hath promised, and faithfull is hee th•••• hath promised.

The second thing which I note is, that the Apostle in his praiers for the Philippians praied for them all: for so he saith, that he had them in perfect memory alwaies in all his prayers &c. Whence I obserue, how in our praiers for the Church we ought to be affected towards it, namely, that so in our praiers we commend the whole Church vnto God. For what though in the Church, all bee not knit together in one minde and in one iudgment? what though all be not alike forward in acknowledging and embracing the truth? what though many things bee done in the Church through contention, or vaine glory? The Apostle knew well that it was thus in the Church at Philippi, as many euidently appeare by sundry places in this his Epistle: yet in his praiers vnto God for them, he tooke no such notice of these things, as that he did seclude any of them out of his praiers vnto God, but ioyntly he commended them all in his praiers vnto God Right so we, in our praiers for the Church, we should not easily take notice of euery contention, of euery de¦fect, of euery thing that may offend in the Church, so to seclude any out of our praiers vnto God, but in a Chri∣stian affection towards all, and in an holy desire for all, we should commend the whole Church in our praiers vnto God. It was such an ordinarie practise with our Apostle, both to giue thanks vnto God for all them to whom he wrote, and likewise to pray for them all, not∣withstanding that many things were amisse amongst them, that we are not to doubt, but that we are so to doe as we haue the Apostle for an ensample. Looke into his Epistles, and by the beginning almost of all of them, ye shall see that this was his ordinary practise, leauing vs therein an ensample, that as he did so we should do. And the reason is plaine: for doth not the Apostle in writing

his Epistles vnto the Churches, still write as vnto the be∣loued of God, and vnto Saints in Christ Iesus, still entituling the whole Church vnto which he wrote, vnto these titles without exception of any? Or doth the Apostle so, and are not we to doe so? Or are wee to doe so, and not to commend the whole Church in our praiers vnto God? The reason I take it inferreth the point, and commen∣deth vnto vs that generall care of commending the whole Church in our praiers vnto God.

A good lesson, and well worthy the learning of many in these our daies▪ for as it fareth more priuately and particularly amongst men, so doth it fare more publike∣ly and generally in the Church. Amongst men ordina∣rily euery trifling matter is enough to cut off all loue and friendship amongst vs, nay to breed great hatreds, and enmities amongst vs, nay to set vs at such odds, that rather we will banne and curse one another, then pray one for another. And if wee differ in iudgement one from another about some matters of the Church, then nothing on one part but carnall gospellers, and time-seruers; nothing on another part but sacrilegious per∣sons, schismaticall persons, troublers of the state, and hypocriticall dissemblers, nothing but slandering and forging things neuer writ or spoke, nothing but such vn∣charitablenesse, as that it may bee feared that on some part there is little praying for the other, vnlesse it bee to confound them. Neither is it otherwise more publique∣ly and general••y in the Church, if we may iudge by out∣ward appearances. Some parts of the Church vnto some seeme to haue so many defects and blemishes, so many superstitious rites and ceremonies that they cannot brooke them, they cannot abide in them, they cannot pray with them, I know not whether they doe pray for them. And of others, other parts of the Church, be∣cause of their forme of gouernment, are so misliked, that they cannot with patience heare of them, and therefore it is like do not in all their prayers remember them. But

these and all such might hence be better lessoned, and such vncharitablenesse, if any such be in them, reformed. Let vs, beloued, be otherwise minded. Howsoeuer there be things amisse in the Church, let vs not seclude any out of our praiers vnto God, but let vs commend in our praiers the whole Church vnto God. In our praiers vn∣to God let vs abandon all cogitation either of priuate quarrells one with another, or of publike contentions in the Church, and let vs pray each for other, and all of vs for the whole Church vnto the Lord feruently. Let the same minde bee in vs, that was in our Apostle, and let vs alwaies in all our praiers haue all the saints in Christ Iesus in perfit memory.

The third thing which here I note is, the thing for which the Apostle praied in all his praiers for them; and that was the same in substance with that wherefore hee gaue thanks vnto God. For as his thanksgiuing vnto GOD on their behalfe was because of the fellowship which they had in the gospell from the first day vntill then; so his praiers vnto God for them were that they might continue in that fellowship which they had in the gospell vnto the end. Whence I obserue a very materiall point to be remembred in our praiers vnto God, both for the whole Church, and for our selues; which is continuance in the fellowship of the gospell, that our Church may continue in that fellowship which it hath with other re∣formed Churches in the gospell, and that we may conti∣nue grounded and stablished in the truth wherein we stand. Here is indeed principall cause of prostrating our selues before the throne of grace, and powring out our soules in praier vnto our God, whether we looke vnto the curse in the wanting, or vnto the blessing in the enioying of the glorious gospell of Iesus Christ. For what greater curse or plague of God could fall vpon vs then that our candlesticke should be remoued from vs, that a famine of the word should be sent amongst vs, that the gospell of our saluation should be translated from vs to another

people? The Lord threatning to bring a fearefull iudg∣ment on the Church of Ephesus, if they should not re∣pent, and returne to their former loue, saith, Remember from whence thou art fallen, and repent, and doe the first workes; or else I will come against thee shortly, and will re∣moue thy candlesticke out of his place. What is that? that is, he will remoue his Church from thence, by taking his gospell from them. Euen as our blessed Sauiour also threatned the Iewes, saying, The kingdome of God shall be taken from you, and giuen to a nation which shall bring forth the fruits thereof. So the Prophet threatning a heauy iudgement vpon the rulers of Israel, Behold, saith he, the daies come, that I will send a famine in the land, not a famine of bread, nor a thirst for water, but of hearing the word of the Lord; which how grieuous a famine, and how heauy a iudgement it is, appeareth by that of Salomon, where he saith, that where there is no vision, .i. no sincere preaching of the word, no sound fellowship in the gospell, there the people perisheth, euen perisheth both in soule and body.

And as the curse and iudgement is great and grieuous of wanting, so is the blessing and benefit of hauing this fellowship in the gospell exceeding great and happy. for it is indeed our very life and soule, whereby we are begot∣ten, borne, and nourished vnto euerlasting tife, as Peter witnesseth. It is the lanterne vnto our feete, and the light vnto our steps to bring vs to the Citie of the liuing God, the celestiall Ierusalem, and to the company of innumerable An∣gells, and to the congregation of the first borne which are written in heauen, and to God the iudge of all, and to the spirits of iust and perfit men, and to Iesus the mediator of the new testament, and to the blood of sprinkling that speaketh better things then that of Abel. By it we are called out of dark∣nes into light, instructed in the way of God perfitly, grounded and stablished in the faith, and made wise vn∣to saluation; for it is the power of God vnto saluation vn∣to euery one that beleeueth. See then whether here it be not principall cause for vs to pray for our Church, that in it

the gospell of our saluation may for euer be freely and sincerely preached; and for our selues that we may con∣tinue in that grace wherein we stand by the gospell of our saluation. Yes surely, if either feare of as great a plague of Gods wrath as can fall vpon vs may force vs to pray, or desire of as great a blessing of God as can befall vs may perswade vs to pray: we haue great cause euen to powre out our soules in prayer and supplication vnto our God, for the blessed continuance of that fellowship which we haue with other Churches in the gospell, that as now, so euer this grace may bee continued vpon vs. Yea beloued, if yee shall but cast your eyes abroad into the land, yee shall finde that there is great cause thus to pray. For how doth Atheisme and abominable irreli∣gion spread it selfe, and ouer-spread the whole face of the land? Hath it not nestled it selfe on hie, and said within it selfe, who shall bring me downe to the ground? How doth Papisme and out-worne Pelagianisme now shoote out the head, and breake out in many places, as if now the day approched wherein they may say, so, so, thus would we haue it? How hath cunning policie broken the necke of Christianitie, and now so swaieth that it carieth all almost with it? What neglect and contempt of the word is there in all places? And what else are these but forerunners of a fearefull iudgement to follow? What else doe these threaten, but the remouing of our candle∣sticke from vs? Beloued, shall wee see and know these things, and shall wee not pray? Let vs pray at euening and at morning, and at midday; let vs pray and that in∣stantly, that this iudgement may neuer fall vpon vs, that this light of the gospell may neuer be put out, but that it may shine amongst vs, from generation to generation vntill the day of Christ Iesus. The more that the dan∣ger is, let vs pray the more feruently, and let vs not giue our selues any rest, but still pray vnto the Lord for our continuance which we haue with other reformed Chur∣ches in the gospell.

The fourth thing which here I note is, that the Apo∣stle thus praied for the Philippians alwaies in all his praiers. Whence I obserue with what constant assiduity and carefullnesse, we ought to pray for our Church, and for our selues, that we may continue in the fellowship which we haue in the gospell: we should neuer pray but al∣waies in our praiers, this praier for our Church and for our selues should continually be remembred, that the fellowship which we now haue with other Churches in the gospell may for euer be continued vnto vs. To pray alwaies, and not to faint or giue ouer is a thing much commanded by the Holy Ghost. Continue in prayer, saith our Apostle. And againe in another place, Pray conti∣nually. And to the same purpose is that parable of the importunate widow in the gospell. All which places shew vs the necessitie of praier, that whensoeuer we stand in neede we haue recourse vnto God by praier, so the constant perseuerance that is to be vsed in praier, that howsoeuer for some time we seeme to pray and bee not heard, yet we faint not, nor giue ouer, but still pray, and that instantly. Now as wee are to pray, and to pray al∣waies, so alwaies in all our praiers this is to be remem∣bred, that we pray that the Lord his way may be knowne vpon earth, and his sauing health among all nations, that the preaching of the gospell may bee fruitfull vnto vs, and vnto the whole Church, that the word of the Lord may haue free passage, and be glorified, that we may con∣tinue grounded and stablished in the faith, as wee haue beene taught in Iesus Christ, that we and our whole Church, may continue in the fellowship which we haue with other Churches in the gospell. This the example of our Apostle teacheth vs to do, who in that he did for others, left vs an example what to doe for our selues, and for others.

Yea but is not the Lord alwaies more ready to heare then we are to pray, and hath he not said, that whosoeuer asketh receiueth, that he that seeketh findeth, and that to

him that knocketh it shall be opened? Or if it be so, what needeth it alwaies in all our praiers thus to pray as hath beene said? True it is, that whosoeuer asketh receiueth, and that the Lord is more ready to heare and to grant our requests, then we are to pray and call vpon his name. for commonly he preuenteth vs with his blessings, and whatsoeuer it is that we haue by praier, he it is that teacheth vs to pray for it as we ought. But some things we aske often and receiue not, because we aske amisse: and some things he hath appointed so to be granted, if they bee continually asked. And of this sort is this thing whereof we now speake. Hee will, as it shall be for his glory, continue vs in the fellowship which wee haue in the gospell, if wee continue to aske it in faith, and faint not.

This then may teach vs, of what weight and moment our continuance in the fellowship of the gospell is. It is not a thing which hapneth by fortune, or which hu∣mane policie effecteth, but onely it is of God, and there∣fore alwaies in all our praiers we are to pray vnto him for it. Let vs therefore pray vnto the Lord without cea∣sing for this grace; let vs neuer forget to commense this suite in our praiers vnto God, let vs alwaies pray for it, and not faint.

The fift thing which here I note is, that the Apostle praied for the Philippians with gladnes, because of their growth in godlines, and in the knowledge of Iesus Christ by the worke of his ministery. Whence I obserue a ne∣cessary care which ought to bee in the whole Church, I meane in all them that are taught in the word, and that is, that they so profit and increase in all knowledge and iudgement, in all godlinesse and holy conuersation, that their Pastors and Teachers may pray for them with gladnes. Such a care it may seeme that the Romanes had, vnto whom the Apostle giueth this testimonie, that their faith which was published, and their obedience which was come abroad much gladded him. Such a care it may seeme

that the Colossians had, vnto whom the Apostle giueth this testimonie, that though he was absent in the flesh, yet was he present with them in the spirit, reioycing and behold∣ing their order, and their stedfast faith in Christ. And such a care ought all the people of God to haue, that they which watch for their soules as they that must giue accounts vnto God for them, may now pray for them with gladnes, and afterwards giue their accounts for them with ioy and not with griefe.

But this care is not common among the people. for where the Pastor in an holy care for his people praieth for them, he praieth for them in many places with great heauinesse; with heauinesse I say for their neglect and contempt of the word; with heauinesse for their igno¦rance in the things that belong vnto their peace, and vn∣willingnesse to bee instructed therein; with heauinesse for their vngodly conuersation, and vnchristian walking; with heauinesse for spending his strength in vaine, and for nothing amongst them. Hee praieth, but his soule mourneth, because hee cannot gaine them vnto Christ Iesus; he praieth, but his soule mourneth, because they runne, and needs will runne headlong to the deuill. So litle care commonly there is of profiting by the mini∣stery of the word amongst them that are taught in the word.

Beloued, let it neuer be said so of you, but let your care be that they which labor in the word amongst you may pray for you with gladnes. Lay apart all filthinesse and superfluity of maliciousnes, and receiue with meeknes the word that is graffed in you, which is able to saue your soules. Follow the truth in loue, and in all things grow vp into him, which is the head, that is Christ. Let your conuersation be such as it becommeth the gospell of Christ, and striue to in∣crease in all good things with all godly increasing: for so, and so onely shall we haue cause to pray for you with gladnesse.

Lastly, in that the Apostle hauing taught the Philip∣pians

the way of truth, giueth thanks for them, praieth for them, and that with gladnesse, because of the fellowship &c. Hence I obserue a duty of the Pastors of the Church, which if time had giuen leaue, and the place had beene so conuenient should principally haue beene stood vpon, and that is, that the Pastors are not onely to teach their people with the wholesome word which can∣not be reproued; but they are also to pray for them that the word may haue a blessing among them, that they may grow and increase thereby in all knowledge and ho∣linesse to the Lord; they are to be glad in their soules for their profiting in the word of grace, and they are to giue thanks vnto God on their behalfe, when they see their order, their stedfast faith in Christ, their growth in godlines, and righteousnes, and holy conversation. This should be, and might be, and I wish it were, and if it be not it is their perill in whom it faileth to be.

LECTƲRE V.

PHILIP. I. Verse 6.

And I am perswaded of this same thing that he that hath begun this good worke in you will per∣forme it vntill the day of Iesus Christ.

NOw giue mee leaue briefly to note one thing further from those words, and that is, that both our thanksgiuing, and our praying are alwaies to bee vnto God. Our thanksgiuing, because all deliuerance in dangers, all comfort in troubles, all helpe in time of neede, all spirituall graces in heauenly things, and all corporall blessings whatsoe∣uer are from him, the father of all mercies, and giuer of all goodnesse: for euery good giuing and euery perfit gift

is from aboue, and commeth downe from the father of lights. He vpholdeth all such as fall, and lifteth vp all those that be downe: the eyes of all waite vpon him, and he giueth them their meat in due season: he openeth his hand, and filleth all things liuing with plenteousnes. He killeth and maketh aliue, bringeth downe to the graue and raiseth vp, maketh poore and maketh rich, bringeth low and exalteth. He is our rocke and fortresse, our strength and shield, and he that deliuereth vs in all time of danger. He is the father of mercies, and the God of all comfort, which comforteth vs in all our tribulation that we may be able to comfort them which are in any affliction by the comfort wherewith we our selues are comforted of him▪ He succoureth vs when we are tempted, and suffereth vs not to be tempted aboue that we be able, but giueth the issue with the tentation that we may be able to beare it. He created vs, formed vs, and made vs for his owne glory. In him we liue, moue, and haue our being. Hee blesseth vs with all spirituall blessings in heauenly things in Christ, hauing chosen vs in him, predestinate vs to be adopted through him, redee∣med vs through his blood, iustified vs, and sanctified vs, washed and cleansed vs from our sinnes in him, and be∣gotten vs by faith vnto a liuely hope in him. In one word, he is all in all things vnto vs. Vnto whom then should wee sacrifice the calues of our lips, and offer the sa∣crifice of praise and thanksgiuing, but vnto him of whom, through whom, and for whom are all things, and by whom we haue all blessings in good things, and deliuerance from all euill, euen God blessed for euer?

And as for these reasons we are alwaies in all things to giue thanks vnto the Lord, so for the same reasons we are alwaies to powre out praiers and supplications vnto him, as we haue neede either of blessings in good things, or deliuerance from euill. And therefore wee read that euer the faithfull when they had need either of blessings in good things, or deliuerance from euill, they had their recourse vnto God by prayer, and as they were occasio∣ned by blessings in good things, and deliuerance from

euill, so they powred out their soules in thanksgiuing vn∣to the Lord. Moses, and the children of Israel, when Pharaoh and the Egyptians pursued them, cried vnto the Lord with strong cries, insomuch that the Lord said vn∣to Moses, wherefore criest thou vnto me? And when they had seene the mighty power which the Lord shewed vp∣on the Egyptians, they sung vnto him the songs of praise and thanksgiuing. So Iehosaphat, and Iudah, and Ieru∣salem when the Moabites and Ammonites came against them to battell, praied in the courts of the Lords house and said, O Lord God of our fathers art not thou God in heauen? and reignest thou not on all the kingdomes of the heathen? &c. And when the Lord had giuen them a marueilous victory ouer their enemies, they assembled themselues in the valley of Berachah or blessing, and there they blessed the Lord. So Ezekiah when he was sicke turned his face to the wall, and praied to the Lord, and said, I beseech thee Lord remember now how I haue wal∣ked before thee in truth, and with a perfit heart &c. And when the Lord had restored him vnto health, he sang the song of thanksgiuing vnto him, and said, the Lord was ready to saue me, therefore will we sing my song all the daies of our life in the house of the Lord. So Hannah being bar∣ren praied for a childe vnto the Lord, and wept sore: and when the Lord had granted her request she thanked God and said, Mine heart reioyceth in the Lord, my horne is exalted in the Lord, my mouth is inlarged ouer mine enemies &c. And what should I more say? The time would be too short for me to tell you of Dauid, Daniel, Samuel, and the rest, which as they stood in neede either of blessings in good things, or of deliuerance from euill, made their praiers and supplications euer vnto the Lord; and a∣gaine, as they were occasioned either by blessings or de∣liuerances offered their sacrifice of praise euer vnto the Lord. Thus they were taught, and thus by the word, and by their example wee are taught for all things to pray vnto the Lord, and in all things to giue thanks vn∣to the Lord.

Beware then, beloued, of them that with fained words teach you to giue thanks, or to pray vnto Saints ••••••erally, or ioyntly, as to God and our Lady, to God and S. George, or the like. for wherefore should we ei∣ther pray, or giue thanks vnto them? Doe they heare vs, or know what we say or thinke? Esay saith, that Abra∣ham knoweth vs not, and that Israel is ignorant of vs; where the ordinarie glosse citeth Augustine saying, that the dead, euen Saints, know not what the liuing doe. And Salomon saith, that the Lord onely knoweth the hearts of the children of men. Doe they helpe vs, or giue any thing vnto vs? The Psalmist saith, that the Lord giueth both grace and glo∣ry; neither dare it bee auouched that the Saints giue grace or glory, or are the authors of any blessing. Or doth any commandment or example in the holy scrip∣ture warrant vs to pray, or to giue thanks vnto them? Themselues grant that there is no warrant in the scrip∣ture from commandement or example to pray or giue thanks vnto them, as vnto the authors of any grace, or glory, but onely as vnto intercessors before God for vs. And yet in their practise it is most plaine that they doe not onely pray vnto them, to pray for them, but to pre∣seure them, to haue mercy vpon them, to bring them to the kingdome of heauen &c. But admit that they pray vnto them onely as vnto mediators and intercessors be∣twixt God and them. Saith not the Apostle, that there is one mediator betweene God and man, which is the man Christ Iesus. How then do they make moe mediators? Christ Iesus, say they, is ••our only immediat mediator before God, but the Saints are mediators vnto Christ, & therfore we conclude our praiers alwaies saying, by Iesus Christ our Lord. Wherein also they deceiue the world: for by their owne portice it appeareth that they haue many praiers both vnto Marie, and to other Saints, in the con∣clusion whereof they vse not to say, by Christ our Lord. But to let that goe, are the Saints our mediators vnto Christ to conuey our prayers vnto him, and Christ our

Mediator vnto God to convey our praiers from the saints vnto God? By this shift then it commeth about that Christ is not the mediator betweene God and vs, as the Apostle affirmeth, but betweene God and the saints, and the Saints mediators betwixt Christ and vs. And this is the hand that they make by praying vnto Saints as vnto mediators of intercession; they thrust Christ Iesus out from being mediator betwixt God and vs, and they doe in truth pray vnto the saints as vnto the authors of grace.

But admitting that they pray onely vnto them as vn∣to intercessors betwixt Christ and vs, I demand what commandement or example there is in the scripture to warrant vs to pray at all, or to giue thanks at all vnto them. Iacob, say they, praied vnto an Angell. If he had praied vnto a created Angell, this had not proued ought for invocation of Saints. But it was vnto that vncreated Angell of the couenant, euen Christ Iesus, with whom he had wrestled, and preuailed, that he praied vnto, as both the circumstances of that place, and conference of it with other places proue. Well, say they, Moses pray∣ing, and saying thus, remember Abraham, Isaac, and Iacob thy seruants, hoped to haue his praiers heard by the me∣rits of those holy men. But it is most plaine by that place that Moses pleadeth not the merits of Abraham, Isaac, and Iacob, but only presseth the couenant and pro∣mise made with them, as the words immediatly follow∣ing shew, where it is said, to whom thou swarest by thine owne selfe, and saidest &c. Yea but, say they, the place in the Apocalyps proueth most plainely that the Saints in heauen doe offer vp the praiers of the saints on earth, where it is said, that the 24 elders fell downe before the Lambe hauing golden violls full of odours, which are the praiers of the saints. But this place maketh no more to this purpose then the rest: for 1. it is a vision, and no thing so done as here is set downe; and therefore no cleare argument will hence be drawne. Againe, here is

nothing spoken of the saints in heauen: for it is general∣ly agreed vpon that the 24 elders represent the Church militant here on earth, whose conversation is in heauen, whose golden violls full of sweet odours were their own praiers powred out of faithfull hearts vnto the Lord. Lastly, they say that praying one vnto another here on earth to be assisted by their praiers is lawfull, therefore praier vnto Saints in heauen is lawfull. But to this wee answer, 1. that to desire one anothers praiers is warran∣ted by the word, which they grant: but to request the praiers of the Saints departed hath no warrant in the word, howsoeuer they contend the contrary. 2. There is no such reason of desiring the praiers of the Saints in heauen, as of desiring one anothers praiers: for wee know one anothers necessities, but they know not our necessities, as hath beene proued. 3. Our praying one for another to be holpen by their praiers is a godly re∣quest to our brethren, but no religious invocation of them, as by their merits or worthinesse to bee brought into Gods fauour, such as is praier vnto Saints. And as we are in a Christian sort to giue thanks one vnto ano∣ther for benefits receiued, so are we in a Christian sort to request one anothers praiers. But that religious thanksgiuing, and that religious invocation whereof we now speake are in no sort due to any but to God. So that the Saints departed not knowing what wee say or thinke, nor giuing either grace or glory to vs, nor any way warranted by the scripturs to haue such honor gi∣uen vnto them, we conclude that we are not to pray, or to giue thanks to them.

Nay absolutely we say that it is vtterly vnlawfull to pray, or giue thanks to them. For 1. praier and thanks∣giuing are honors onely due vnto the Lord, and there∣fore he saith, Call vpon me in the day of trouble, and I will deliuer thee, and thou shalt glorifie me, praise me, giue thanks vnto me. Where albeit the word (onely) be not expres∣sed, but it be said, Call vpon me &c; as neither it is ex∣pressed

in Deuteronomie, but said, thou shalt feare the Lord thy God, and thou shalt serue him; yet as our Sauiour Christ sheweth, that it is there to be vnderstood by his adding of it, and saying, him onely shalt thou serue; so is it plaine that in this place where the Prophet speaketh of the same thing it is vnderstood, as if he had said, Call vpon me onely, and I will deliuer thee, and thou shalt glorifie mee onely. Therefore it is vtterly vnlawfull either to pray, or to giue thanks vnto the Saints, vnlesse we will commu∣nicate that to others which belongeth vnto him, and so make other Gods beside him, and with him, contrary to the commandement. 2. It is vnlawfull to beleeue in them, which they will grant, therefore vnlawfull to pray, or to giue thanks vnto them: for so it is written, How shall they call on him in whom they haue not beleeued. 3. To pray vnto Saints is iniurious vnto Christ, who is ordei∣ned the only mediator betweene God and vs, who sitteth at the right hand of God and maketh continuall request for vs, vnto whom we may goe boldly, and for whose sake, what¦soeuer we aske the Father in his name he giueth it vs. Many other arguments of like weight might here bee brought to the same purpose. But these for this time may suffice.

Neither let any man thinke that because wee thus teach, we make not that reckoning of the Saints depar∣ted which we ought. Yes, beloued, of the blessed Virgin Mary we say, that shee was blessed aboue other women, that shee was dearely beloued of God, that shee was a∣dorned with excellent gifts and graces of Gods holy spi∣rit, and that her memory is to be reuerenced for euer: and of all the Saints departed we say, that their memory is blessed, and that they are to be commended vnto the Church, that by their doctrine and examples others may be strengthned in true faith, and inflamed to follow true godlinesse: yea and that in a generall desire both for vs, and for themselues, and for all the elect of God, they pray that the day of our refreshing were come, and

that all the people of God were ioyned in one, and that their enemies were vanquished and destroyed: and far∣ther, that it may bee that God sometimes may reueale some things in particular vnto them at his pleasure, and as it seemeth good vnto him. Onely as the Holy Ghost hath taught vs, so wee teach you, that in the word is no∣thing written whereby to proue that they know our af∣faires in particular, that they pray for vs in particular, or that they doe any thing for vs in particular, and there∣fore that we are not to pray vnto them, or to giue thanks vnto them, but onely to the Lord, to whom alone that honor is due. Giue thanks therefore ô Israel, vnto God the Lord in the congregations from the ground of thine heart. Pray vnto the Lord, as Dauid did, euening and morning, and at mid-day, and that instantly. As your occasions are for blessings in good things, or deliuerance from euill, so let your requests be shewed vnto God in praier and suppli∣cation with giuing of thanks. Yea in the middest of troubles giue thanks vnto the Lord, that ye are not ouer∣come of them, and pray vnto the Lord that he will giue you patience in them. And amongst all things, giue thanks vnto the Lord for that fellowship which ye haue with other Churches in the gospell, and pray vnto the Lord that yee may continue in that grace wherein yee stand, through the gospell of your saluation vnto your liues end.

And I am perswaded] As before the Apostle testified his loue toward the Philippians, by his reioycing on their be∣halfe for the grace of God already bestowed on them, so now likewise he testifieth his loue towards them, by signification of his assured hope of Gods farther mercy towards them, in their perseuerance in the same grace vnto the end. Where 1. he signifieth his assured hope of their perseuerance, vers. 6. 2. Hee setteth downe the reason which caused him so assuredly to hope there∣of, namely their piety, and his loue of them, v. 7. 3. He maketh earnest protestation of his loue towards them,

vers. 8. For the first, the Apostle sheweth his great con∣fidence and assured hope of their perseuerance, when he saith, I am perswaded of this same thing &c. And closely he implieth a reason of his confidence, drawne from the constant immutabilitie of God in his doings, when hee saith, that he which hath begun &c. for it is as if hee had thus reasoned: God is constant in his doings, so that looke what he beginneth that he finisheth, therefore I am perswaded that hee which hath begun this good worke &c. Now it is to be noted that the Apostle saith not, I am perswaded that God which hath &c. but that he which hath begun, wherby he implieth that the beginning of that, as also indeed of euery good worke, was alone from God. for if it had been from any other, then they should not haue vnderstood him to haue spoken of God, when he said, that he. Againe, it is to be noted, that the Apostle saith not, I am perswaded that you which haue be∣gun well, shall also end well, but that he which hath begun &c. grounding his perswasion not on their vertue and con∣stancie, but on the constant immutabilitie of God which had begun a good worke in them. Now the good worke which he had begun in them was their embracing of the gospell, whereby they had fellowship in the gospell with other Churches, which was indeed a speciall good work, and such as they that persecute them in whom God hath begun this good worke, make but vaine braggs of their good works. I am then, saith the Apostle, perswaded that he that hath begun this good worke in you of embracing the gospell, will performe it, .i. will confirme and stablish you in it, or will finish and perfit it vntill the day of Iesus Christ, when he shall come and change your vile bodies, that they may bee fashioned like vnto his glorious body: for albeit by the day of Christ, might be ment the day where∣in the faithfull die in Christ, yet by the day of Christ I rather vnderstand here the day of Christ his second comming in the flesh in the last day, as also it is vnder∣stood in the next chapter vers. 16. because the Apostle

speaketh not onely of them that then were at Philippi, ••ut of the Church also which afterward should bee there vntill the second comming of Christ. Thus much of the sense of the words.

The first thing then which here I note, is the ground of the Apostles confidence of the Philippians perseue∣rance. His ground is, not the Philippians vertue and con∣stancie, as if now they were so well grounded & stabli∣shed in the faith that they could not but hold out, & keep fast their good profession vnto the end, but his ground is the constant immutabilitie of God, who where he be¦ginneth to worke a good worke, there he maketh an end of it. Whence I obserue a notable ground of the perse∣uerance of all Gods faithfull children in that grace wherein they stand: and that is this, he that hath begun a good worke in them will performe it, and confirme them vnto the end. To which purpose also there are many other places in the holy scripture; as where it is said of Christ Iesus, that forasmuch as he loued his owne which were in the world, vnto the end he loued them. Whence we take that commonly receiued, saying, that whom God loueth once he loueth vnto the end. And againe, where Christ himselfe saith, Whosoeuer drinketh of the water that I shall giue him shall neuer be more a thirst, but the water that I shall giue him shall be in him a well of water springing vp into euerlasting life. Here is, but once drinke, and neuer thirst, once sanctified by the spirit, and neuer vtterly forsaken of the spirit. And againe where Iohn saith, who∣soeuer is borne of God sinneth not, namely vnto death: and why? because the seede of God remaineth in him, the spi∣rit of God hauing once seazed vpon him, alwaies abideth in him. And againe, where our Sauiour saith, him that commeth to mee I cast not away, once come by faith, no feare of forsaking afterward. And the reason is plaine: for the gifts and calling of God are without repentance. He calleth vs by his gospell, and giueth vs gifts and graces of his holy spirit, not for our owne sakes, or for any thing

that he seeth or foreseeth in vs: for then we might well feare a fall and a change; but his gifts are giuen freely by grace according to his good pleasure. So that he ne∣uer repenteth of any grace which hee bestoweth vpon vs, nor suffereth his mercies to faile from vs for euer, but holdeth our soules in life, and keepeth vs from the pit of destruction. Wherevpon, we read that as Dauid hauing had experience of Gods helpe, in his deliuerance out of the paw of the Lyon, and out of the paw of the Beare, afterwards feared not to encounter Goliah, but assured himselfe that the Lord that had deliuered him out of the paw of the Lyon, and out of the paw of the Beare, would also deliuer him out of the hand of that Philistim: so the children of God hauing once felt the loue of God in Christ Iesus in their soules, and the testimonie of the spirit witnessing vnto their spirits that they were the sonnes of God, after∣wards feared not the encounters of sinne or Satan, but assured themselues, that nothing should be able to sepa∣rate them from the loue of God in Christ Iesus. So wee see that our Apostle breaketh out and saith, Who shall se∣parate vs from the loue of Christ? shall tribulation, or anguish, or persecution, or famine, or nakednes, or perill, or sword? Nay I am perswaded that neither death, nor life, nor Angels, nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other creature shall bee able to separate vs from the loue of God which is in Christ Ie∣sus our Lord And againe, I know whom I haue beleeued, and I am perswaded that he is able to keepe that which I haue committed vnto him, which is my selfe against that day. And thus many others of Gods children as vpon other grounds, so in assurance of Gods vnchangeable resolu∣tion in his doings, haue builded a full and assured per∣swasion of their perseuerance.

Now we must vnderstand, that in perseuerance there be two things, which ye may call the parts of it: the one is a holy will and desire to perseuere in that grace where∣in we stand: the other is a reall continuance, and conti∣nuall

persisting in that grace wherein wee stand. This reall continuance and continuall persisting in the grace wherein we stand, is often in the best of Gods children so abated and diminished, that it seemeth vtterly to bee extinguished: but that holy will and desire to perseuere, the Lord doth neuer suffer vtterly to faile from his chil¦dren. Take for example the holy prophet Dauid, and the blessed Apostle Paul: did not Dauid in the bitternes of his soule cry, Will the Lord absent himselfe for euer, and will he be no more intreated? Is his mercy cleane gone for euer, and is his promise come vtterly to an end for euer∣more? Hath God forgotten to be gracious, and will he shut vp his louing kindnesse in displeasure? And againe, Lord, why abhorrest thou my soule, and hidest thy face frome mee? Lord, where are thy old louing kindnesses? thy terrors doe I suffer with a troubled minde thy wrathfull displeasure goeth ouer me, and the feare of thee hath vndone mee. His reall continuance, ye see, seemeth to be cut off, and himselfe to be separated from the Lord; but by his gronings and cries it appeareth that his holy desire still remained. Pauls care likewise was interrupted, and his reall continuance remitted, when hee was so exalted through the abun∣dance of reuelations, that there was giuen vnto him a pricke in the flesh, euen the messenger of Satan to buffet him: yet in that he then besought the Lord thrise that that mes∣senger of Satan might depart from him, it appeareth that this his holy desire still remained. And this holy desire of perseuering is it which the Lord accepteth, and then is he said to giue vs this grace of perseuerance, when hee giueth vs a perpetuall will and desire, of perseuering in that grace wherein wee stand, howsoeuer the very act of perseuering by sinne, tentation, or other trouble seeme to be cut off and quite failed sometimes euen in the dearest of Gods children.

Here then is a notable comfort for the broken and contrite heart, for the humbled and afflicted soule. For tell me, ô thou distressed soule, hath the spirit sometimes

witnessed vnto thy spirit that thou wast the childe of God? Hath the loue of God sometimes beene so shed abroad in thine heart, that thou hast verily perswaded thy selfe of the loue of God towards thee? Hast thou sometimes beene delighted in the law of thy God, and felt the sweet comforts of God in Christ Iesus in thy soule? Why then is now thy soule so heauy, and why is it so disquieted within thee? Why doe thoughts arise in thy heart, and why doth the sleepe depart from thine eyes? O waite vpon the Lord, and put thy trust in him; for hee that hath begun a good worke in thee, will per∣forme it vntill the day of Christ Iesus. He hath said it by his holy Apostle, and shall he not doe it? The strength of Israel will not lie, nor repent; for he is not a man that he should repent. He hath begun a good worke in thee, euen of his loue and his mercy towards thee, and as himselfe, so his loue is vnchangeable, so that whom hee loueth once, he loueth vnto the end. O but therefore thou art troubled, because he doth not seem to continue his louing kindnes towards thee. Thou feelest not that ioy in the Holy Ghost, that comfort in Gods loue which thou wast wont to finde, thou art euen dead vnto the life of God. Well, did not Dauid cry out, Lord where are thy old louing kindnesses, where are thy former mercies? Did he not pray, restore me to the ioy of thy saluation, and renue a right spirit within me. And againe, O quicken mee according to thy word, quicken me according to thy louing kindnesse. So that thou seest there hath no tentation taken thee, but such as appertaineth to man, euen such as haue ouertaken men after Gods owne heart. But tell me, doth it not greeue thee that thou doest not feele that assu∣rance, that comfort, that ioy that thou wast wont to finde in thy God through Iesus Christ? Doest thou not de∣sire and long to feele that assurance, & comfort, & ioy that thou wast wont to finde in thy soule? O yes, it is thy doubtings that trouble thee, and comfort which thou longest for. Well then good enough. It is a broken and

contrite heart that greeueth at his sinnes, that greeueth at his wants, that the Lord loueth, and a troubled spirit, trou∣bled at the cogitation of his slips and imperfections, is a sacrifice acceptable vnto him. And againe, this holy de∣sire of any grace is the grace it selfe. A desire of comfort is a great part of comfort, and a desire of perseuering is a chiefe part of perseuerance, and hee that desireth any grace of God, tending to saluation shall surely haue it. For so Christ hath promised, saying, I will giue to him that is a thirst of the well of the water of life freely: which is the same with that in the Prophet, where it is said, Ho, euery one that thirsteth, come yee to the waters, and yee that haue no siluer come, buy, and eat, come I say, buy wine and milke without siluer and without money.

Comfort then your selues, be of good comfort in the Lord, all yee that thirst after and desire the things that belong vnto your peace. Let not your sinnes, or your wants and imperfections too much cast you downe or dismay you. What if he will haue you to saile by hell to heauen? He that continueth this holy desire in you, will not suffer his mercies vtterly to faile from you for e∣uer. Heauinesse may endure for a night, for a short sea∣son, but ioy commeth in the morning, after a while hea∣uinesse is turned into ioy, and sackcloth into the garment of gladnes. Where he hath begun he will make an end, and scattering this cloud he will shew vnto thee the light of his holy countenance. In the meane time, let that ho∣ly desire which is in thee, be a pledge of his loue vnto thee, and assure thy selfe, he shall fulfill all thy hearts de∣sire, and restore thee to thy wonted ioyes againe.

LECTƲRE VI.

PHILIP. 1. Vers. 7.

As it becommeth me so to iudge of you all, because I haue you in remembrance, that both in my bands, and in my defence and confirmation of the Gospell you all were partakers of my grace.

THe second thing which heere I note is, that God and God only had be∣gunne that good worke of embra∣cing the Gospell in them, & would (as the Apostle was perswaded) per∣forme it vnto the end. For once it plaine that the Apostle meaneth, that God had begunne this worke in them, and would performe it vnto the end; and in that he saith not, I am perswaded that God, but that hee which hath begun, &c he plainely implieth, that God only begunne that good worke in them, and would performe it vnto the end. For if any other but he onely had intermedled therein, how should the Philippians haue plainely vnderstood the Apostle to speake of God, when he said, that he &c. He, if any other had had any hand heerein, might as∣well be vnderstood of that other as of God. Hence then I obserue that both the beginning and the perfiting of our obedience to the Gospell, and indeed of euery good worke in vs, is only from God. And to this the writings of the holy Ghost euery where agree. The Apostle speaking in generall, saith, what hast thou that thou hast not receiued? no gift, no grace, no good at all, but we re∣ceiue it from God; be it the beginning, or the perfiting, or what it may be, if it be good we receiue it from God. Our blessed Sauiour speaking more particularly of faith

in Christ Iesus, and an holy confession of his sinne saith, flesh and bloud hath not reueiled this vnto thee, but my father which is in heauen. Faith in Christ Iesus, and an holy confession of his name are not the fruits of mans wisdome, but they are the speciall gifts of God our heauenly father. And speaking of obedience to the Gospell, he saith, no man can come to me except the father which hath sent me draw him. No eomming vnto Christ, no obedience vnto his will, vnlesse wee bee drawen and haled against our wils, and of vnwilling bee made wil∣ling. And therefore the Spouse in the Canticles called vpon her Bridegroome Christ Iesus, and saith vnto him, draw me, and we will runne after thee. Till he draw vs, we runne not after him in whole or in part, but indeede we runne from him: but when hee drawes vs by his cords, euen by the preaching of his Gospell, and of vnwilling makes vs willing, then wee runne after him. Haue wee then no good thing but which wee receiue from God? Doth not flesh and blood reueale any mysterie of our saluation vnto vs? Can we not come vnto Christ vnlesse the father of our Lord Iesus Christ draw vs? If then we come vnto Christ, and obey his Gospell, it is wholly from God. If wee beleeue or vnderstand any thing in the way of godlinesse, it is wholy from the illumination of Gods spirit. If in vs there be any thing that is good, it is wholly the gift of God bestowed on vs. Hee onely hath the interest both in the beginning, and in the en∣crease of it in vs. Which also yet farther appeareth by this, in that wee giue thankes vnto God for our calling into the fellowship which we haue in the Gospell, and for all other his workes of mercie on vs, and in that wee praie vnto God for encrease in all knowledge and iudge∣ment, and for euery grace of his spirit which he knoweth to be needefull for vs. For whatsoeuer it is, wherefore we giue thankes vnto the Lord, thereby wee acknow∣ledge that we haue reciued it from the Lord, and what∣soeuer it is wherefore wee pray vnto the Lord, thereby

we acknowledge that it is to be receiued from the Lord, as euerie man knoweth by the nature of thankesgiuing, and of praier. Doe we then well in giuing thankes vnto God for our calling into the fellowship of the Gospell, and for other good things begunne in vs? Doe wee well to pray vnto God that he will encrease our obedience to ••he Gospell, and whatsoeuer good grace he hath begun in vs? Doe wee well to giue thankes vnto God for the beginning, and to praie vnto God for the perfiting of e∣uerie good worke in vs? If we doe not well heerein, then our Apostle did not well in this place thus to doe on the Philippians behalfe, and his example hath deceiued vs: but if wee doe well heerein, then is both the beginning, and encrease, and perfiting of our obedience to the Go∣spell, and of euerie good worke in vs, onely from the Lord, who is all in all things, Alpha and Omega, the be∣ginning and the ending, as in regard of his Maiesty, so in regard of all creatures; from whom as all creatures haue their beginning, continuance and support, so haue all good graces their beginning, encrease, and perfection from him.

Howbeit heere yee must vnderstand, that when wee thus teach, that both the beginning, and encrease, and perfiting of our obedience to the Gospell, and of euery good worke in vs, is onely from God, we doe not either make the ministration of the Gospell to bee of none ef∣fect, or transforme our selues into blockes and stones: For albeit hee onely beginne, encrease, and perfit in vs our obedience to the Gospell, and euery good grace that is wrought in vs, yet doth he not this immediately by himselfe, but he doth it by meanes. He doth it, but he vseth the ministery of his seruants in the preaching of his Gospell to effect it: he giueth encrease, but by the planting of Paul, and watering of Apollos, as it is written, I haue planted, Apollos watered, but God gaue the encrease. Hee reconcileth his children vnto himselfe, but by the word of reconciliation which hee hath committed to vs

his children, as it is written, all things are of God which hath reconciled vs vnto himselfe by Iesus Christ, and hath giuen vnto vs the ministerie of reconciliation. He reuealeth his truth vnto his children, but by his Mini∣sters vnto whom hee reuealeth his truth, that they may preach it vnto vs, as it is written, when it pleased God to reueale his sonne in me, that I should preach him among the Gentiles, &c. And therefore as it is said, that faith is the gift of God, so is it also sayd that faith is by hearing, euen hearing of the word preached; so that his gift is giuen by the ministrie of the word preached. And as it is said, that eternall life is the gift of God through Iesus Christ our Lord, so is it also said, that the Gospell is the power of God, or the powerfull instrument of God vnto saluati∣on vnto euery one that beleeueth, so that the preaching of the Gospel is the ordinarie instrument of God, wher∣by he giueth saluation and eternall life to euery one that beleeueth. We doe not therefore make the ministration of the Gospell to bee of none effect, when wee say that God onely beginneth this, and euery good worke in vs, and also encreaseth, and perfiteth it in vs, but rather wee magnifie the ministration of the Gospell, in asmuch as we say that he onely doth this but by the ministration of the Gospell, as the ordinarie instrument of his spirit.

Neither when we thus teach, doe we transforme men into blockes and stones, as though they had no power or faculty in themselues at all to worke: for wee know that the naturall man hath vnderstanding, and will, whereby he differeth not onely from stocks and stones, but from bruit beasts. But what is his vnderstanding, and what is his will till he be renued by the spirit of God? his vnderstanding is full of darknesse and ignorance, and his will full of wickednesse and vanity. He vnderstan∣deth, but not the things of the spirit of God, as it is writ∣ten, the naturall man perceiueth not the things of the spirit of God, for they are foolishnesse vnto him, neither can he know them because they are spiritually discerned;

nay, his vnderstanding and wisdome is enmity against God, for it is not subiect to the Law of God, neither in∣deede can be. Likewise hee willeth, but not any thing that is good, as it is written, all the imaginations of the thoughts of mans heart are onely euill continually, and there is no feare of God before his eyes. This then is it wh••ch we say, that man before he be renued by the spirit of grace, hath no power or faculty at all, I say, not to worke or doe ought at all; for this were indeede to trans∣forme him into a stocke or stone, but to doe any thing that is good; for it is God, and God only that worketh in him both the good will, and the good deede euen of his good pleasure. He enlightens the eyes of our vnder∣standing, and corrects our froward wils, and then being renued by the spirit we vnderstand the things of the spi∣rit of God, and we will the things that are good, and we runne the way of Gods commandements, but euer with this necessary limitation, onely by God. Hee maketh vs vnderstand, and will, and runne as we ought, and we vn∣derstand, and will, and runne as we ought.

Here ••hen, first learne to beware of such as either tell you that man is able of himselfe to keepe the Law, and to merit euerlasting life, a grosse and now outwo••ne er∣rour, I hope; or that man is able of himselfe to beginne that is good, howsoeuer he be not able to perfit it but by the helpe of the Lord; or that man being preuented by grace, is then able by the helpe of grace ayding his weake nature to worke out his owne saluation: for all these errors, as Dagon▪ must needs fall to the ground be∣••ore this testimonie of the spirit, and doctrine of the Holy Ghost. The Holy Ghost by the mouth of the A∣postle saith, that it is God which hath begun a good worke in vs, and that he which hath begun it will go for∣ward with it, and performe it vnto the end. What then if a man shall tell you, that it is in man both to begin and perfit that which is good? Or that it is in man to begin that is good, though not to perfit it? Or that it is in

man by the helpe onely of God to doe that is good? Let God be true, and euery man a lyer, that he may be iustified in his words, and ouercome when he is iudged. Neither begin∣ning, nor ending, nor increase of any thing that is good is of our selues as of our selues, but he beginneth, and he which beginneth performeth and perfiteth, and none but he, euen God onely. It is the meere and onely grace and mercy of God, not which aideth our nature being weakned, but which changeth it altogether in qualitie, bringing vs out of darknesse into light, out of the power of Satan vnto God, and translating vs from the death of sinne vnto the life of righteousnesse in Christ Iesus. It is the meere and onely grace of God, not which maketh an end of our saluation alone, but wherein our saluation wholy doth consist. Let no man therefore through va••ne and flatte••ing words deceiue you, as if you your selues were somewhat, when indeed you are nothing; but learne, and know, and euer hold this for a sure ground, that God onely beginneth, increaseth, and per∣fiteth our obedience to the gospell, and euery good worke in vs.

2. Let the Minister and Preacher of the word hence learne, what he may assume vnto himselfe in the fruits of his labors, by the worke of his ministery. Are his peo∣ple reconciled vnto God? brought vnto the obedience of the gospell? begotten in the faith of Christ Iesus? grounded and stablished in the truth? instructed in the way of God perfitly? &c. He is not to take this honor vnto himselfe, as if he had done these things; for this hath God onely done, and it is his worke, as it is written, and they shall be all taught of God. If we be taught in the word, he hath taught vs by his spirit: if wee beleeue in Christ, it is his gift by his spirit: if we be reconciled vn∣to God, hee hath reconciled vs vnto himselfe by Iesus Christ &c. Hee I say doth all things onely, not imme∣diatly by himselfe, but by the ministerie of his seruants. And albeit he, because he worketh not by his spirit, but

by the ministerie of his seruants, sometimes vouchsafe them this honor, that they beget men through the gos∣pell, and that they saue them that heare them; yet is this onely his worke, and onely vouchsafed by him vnto them, because in this worke he vseth the worke of their ministerie. Let not the Minister then, dare to assume vnto himselfe that honor which onely belongeth vnto the Lord. This is his honor, that in the great worke of mans saluation he vseth his ministerie, and by him as his instrument worketh what he will. Let this therefore be his glory and reioycing, that the Lord by his meanes will saue his people, and bring them to that inheritance which lasteth for euer in the heauens; and let him so speake as his Minister out of his word, that so he may be indeed a meanes to turne many to righteousnes.

3. Hence you may learne in what account and re∣gard yee are to haue the Ministers of Christ Iesus. True and most true it is, as already yee haue heard, that God onely beginneth euery good worke in vs, and likewise confirmeth, and strengthneth vs, and maketh vs to a∣bound therein more and more. But he doth it, as also yee haue heard, by their ministerie whom he hath sepa∣rated for the gathering together of the Saints, and for the edification of the body of Christ. Ye are therefore so to thinke of vs, as of the ministers of Christ, and dis∣posers of the secrets of God, by whom he hath appoin∣ted to open your eyes, that yee may turne from darknes to light, and from the power of Satan vnto God, that ye may receiue forgiuenesse of sinnes, and inheritance a∣mong them which are sanctified by faith in Christ Iesus, by whom he hath appointed to reueale his will vnto you, and to fill you with the graces of his holy spirit, and by whom he hath appointed to bring to passe all the good pleasure of his will in you. And if any man thinke not thus of vs, it is because he knoweth vs not, neither him that hath sent vs, nor what great works the Lord work∣eth, what great mercies the Lord sheweth vnto his chil∣dren

by vs. But let this for this time serue to stirre vp and to warne your pure mindes, that yee so thinke of vs as yee ought, and as it becommeth them that are taught in the word, to haue them which labour among you, and admonish you in singular loue and reuerence for their works sake.

The third thing which here I note is, that the Apo∣stle saith, that he was perswaded that he that had begun this good worke of embracing the gospel in them, would performe it vntill the day of Iesus Christ; or as he spea∣keth to the Corinthians, would confirme them in it vnto the end, that they might be blamelesse in the day of our Lord Iesus Christ. Whence two doubts may be moued not vnwor∣thy the answering. The one is, how one man may bee perswaded of another mans perseuerance or saluation, what a kinde of perswasion it is which is of anothers per∣seuerance or saluation. The other is, whether the Lord performed this worke of the Philippians continuance in the fellowship which they had in the gospell, vntill the day of Iesus Christ, as the Apostle was perswaded hee would. To speake first vnto this latter, most lamentable it is, but most true it is, that in those places where some∣times the name of the Lord was called vpon, and the gospell of Christ Iesus freely and sincerely preached, not onely at Philippi but in many other Churches which the Apostles had planted in Macedonia, and else where, there now through the secret, but iust iudgement of God, bar∣barous Turcisme, and abominable paganisme hath ta∣ken possession, and holdeth it at his will. But as we vn∣derstand this place of the Apostle, so we are to make an∣swer to the doubt; for if wee vnderstand the Apostles perswasion to be touching the Church that then present∣ly was at Philippi, that the Lord would continue them in the fellowship of the gospell vntill the day of Iesus Christ, .i. vntill their death, when they should be transla∣ted into his kingdome of glory, I take it that it may very well be presumed, and safely auerred that the Lord per∣formed

this worke of the Philippians continuance in the fellowship, which they had in the gospell vntill the day of Christ Iesus, as the Apostle was perswaded he would: for such was their loue and liberalitie towards the Apo∣stle, and such their constant abiding in the truth from the first day vntill then, that as the Apostle thereupon was perswaded, that the Lord would confirme them in that grace wherein they stood vnto their end, so wee therevpon may perswade our selues that the Lord did confirme them therein vnto the end. But if we vnder∣stand the Apostles perswasion to be touching the Church successiuely at Philippi, that the Lord would continue that Church in all ages, in the fellowship of the gospell vntill the day of Iesus Christ, .i. vntill his second com∣ming to iudgement, then may it seeme that the Apostle failed in his perswasion, because of their subiection now a long time vnto the Turke. But euen here also it may be said, that as when the Apostle wrote, the Philippians shined as lights in the middest of a naughty and crooked nation, so now also in that hellish thraldome vnto the Turke, the Lord hath a Church there, though not so eminent as sometimes it was, yet a Church. For as at the first, the Apostles were sent as sheepe in the middest of wolues, and as it may be hoped that Christ hath his Church euen in the middest of Romish Egypt; so may it also be hoped, that hee hath his Church in that heathenish ty∣rannie of the Turke, and euen in the Citie of Philippi. But I now rather approue the former answer, as better agreeing with the circumstances of this scripture, where∣by it seemeth that the Apostle speaketh of them that then were at Philippi.

Now for answer vnto the second doubt, which is how one man may be perswaded of another mans perseue∣rance or saluation, wee must vnderstand that there is a threefold perswasion. One grounded vpon the testi∣monie of the spirit, vnto our spirit, whereby we doe most certainely perswade our selues of whatsoeuer grace is

sealed vnto vs by the earnest of the spirit. And this per∣swasion is most certaine, but this perswasion we cannot haue of any other, but onely of our selues, forasmuch as this ariseth of the testimonie of the spirit vnto our spirit. Another perswasion there is grounded vpon the con∣stant immutabilitie of God in his doings, whereby wee certainely perswade our selues, that whatsoeuer good worke God hath begun in vs, he will confirme it vnto the end. And a third perswasion there is grounded vp¦on charitie, whereby wee perswade our selues of grace, where we see obedience to the gospell, constant abiding in the truth, patience in troubles, loue of the brethren, and the like. Now one man cannot be perswaded of an other mans perseuerance or saluation, by the first kinde of perswasion grounded vpon the testimonie of the spi∣rit, because no man knoweth what the spirit witnesseth vnto anothers spirit, but onely to his owne. But both by the second kinde of perswasion grounded vpon the con∣stancie of the Lord, and likewise by the third grounded vpon charitie, one man may be perswaded of another mans perseuerance or saluation. By the first kinde of perswasion the Apostle was perswaded of his owne sal∣uation, when he said, I am perswaded that neither death, nor life, nor Angels &c; and so euery one of vs vpon the like ground, may perswade our selues of our owne perse∣uerance and saluation. By the second and third kindes of perswasion, the Apostle was perswaded of the Philip∣pians perseuerance and saluation, as in this place we see; and so euery one of vs vpon the like grounds, may be per∣swaded one of anothers perseuerance and saluation. The first neuer faileth, because the testimonie of Gods spirit whereon it is grounded is euer true. The second like∣wise neuer faileth, because Gods purposes are euer vn∣changeable, and with him is no variablenes, neither sha∣dowing by turning The third hath a wonderfull great probability, but may faile, because it leaneth on the out∣ward fruits of the spirit in man, whose heart none know∣eth,

but he that searcheth it. The first is not here men∣tioned: the second is mentioned vers. 6: and the third hath his ground vers. 7. For a full answer then vnto the second doubt, we say that one man may be perswaded of another mans perseuerance and saluation, both by the se∣cond and third kinds of perswasion, and farther that of whose perseuerance and saluation we are perswaded by the third kinde of perswasion, of his perseuerance and saluation also we are to be perswaded by the second kind of perswasion, .i. of whose perseuerance and saluation, we may conceiue a good perswasion by the fruits of the spirit in them, of them we are certainely to be perswaded that God will neuer leaue them, or forsake them, but confirme them vnto the end. And thus I resolue vpon the reason which the Apostle setteth downe of his per¦swasion, grounded on the constant immutabilitie of God in his doings: for what saith the Apostle? As it be com∣meth me saith he &c. It becommeth mee, saith the Apo∣stle, so to iudge of you, euen to be perswaded that hee that hath begun this worke in you &c. And why did it become him so to iudge, so to be perswaded? Because, saith he, I haue you in remembrance, because I gladly re∣member this of you, that both in my bands &c. .i. that whether I were bound for the gospell, or defended the gospell at Nero his barre, or confirmed the gospell by my sufferings, you all were partakers of my grace, and were in a sort with me in my bands, and in my defence, and confirmation of the gospell. I know there are great diuersities of interpretations of this text of scripture; but iudging this to be most simple, I will not trouble you with any other. The reason then of that his perswasion of them was this, because such was the Philippians zeale for the gospell, and loue of him, that howsoeuer it were with him, whether he were bound for the gospell, or de∣fended the gospell, or confirmed the gospell, they stucke close vnto him, and tooke part with him both in his bands, & in his defence, & confirmation of the gospell.

The first thing then which here I note is, that the Apostle saith, that it became him so to iudge of the Phi∣lippians, so to be perswaded of them as he said vers 6. be∣cause of their zeale for the gospell, and loue of him. Whence I obserue, that it becommeth vs certainely, to be perswaded of their perseuerance and saluation, and that they are the children of God, in whom we see obe∣dience to the gospell, zeale for the truth, loue of the bre∣thren, true signes of godlinesse, euident fruits of the spi∣rit. That in charitie we are euery man to hope the best one of another, the Apostle plainly sheweth, when hee saith, that Charitie beleeueth all things, charitie hopeth all things. Charitie beleeueth all things, therefore in chari∣tie we are not to suspect the worst, but to beleeue the best one of another. Charitie hopeth all things, therefore in charitie we are not to mistrust the worst, but to hope the best one of another. Neither onely so, when there are such outward tokens of grace and godlinesse, as ought easily to cause vs to beleeue and hope the best one of an other; but so also when there are not so plaine tokens of grace, so manifest fruits of the spirit. Nay when there are manifest tokens of want of grace, fearefull tokens of being giuen vp into a reprobate minde, yet are wee not to despaire of such a one, but to leaue him vnto the Lord vnto whom he standeth or falleth. Witnes the Apostle, where he saith, Who art thou that condemnest another mans seruant? he standeth or falleth to his owne master. There hope the best we cannot, and yet condemne him or de∣spaire of him we may not. Now as in charitie we may not despaire of any, but hope well where all is not well, and perswade our selues the best where we see the out∣ward tokens of the spirit: so where we haue iust cause of this perswasion by the true fruits of righteousnes, we are certainely to be perswaded that they are the children of God. Which as it appeareth by this place of our Apostle, so also by that, where he saith of the Thessalo∣nians, that he knew that they were the elect of God, drawing

one argument from the effectuall preaching of the gos∣pell amongst them, vers. 5. and another from their obe∣dience to the gospell, vers. 6. so that where we see these and the like tokens of grace and godlinesse, there we are after the Apostles example to be certainely perswaded, and to know that they are the elect children of God. De∣grees I know there are in certainty of perswasion and knowledge; for no man can be so certainely perswaded, so certainely know another mans saluation, another mans adoption into the sonnes of God as his owne, be∣cause besides all other grounds which hee hath or can haue touching others, he hath the testimonie of the spi∣rit witnessing vnto his spirit that he is the child of God, and that his saluation is sure. Yet may he, and hee is certainely to be perswaded, where he seeth a good worke begun, that he that hath begun &c.

A good lesson for many of vs to learne: for so crook∣ed and ill affected are we commonly one towards ano∣ther, as that we will easily perswade our selues the worst one of another, but seldome perswade our selues the best one of another. Though we see many great tokens of Gods graces in our brethren, if we see any infirmitie or offence in them, we grate vpon that, and we could be well perswaded of them but for that; which if it might haue stopped the Apostles perswasion of the Philippians, he should neuer haue beene so well perswaded of them as he was: for among them there were murmurings and reasonings, and many things done through contention and vaine-glory; yet looking vpon their obedience to the gospell, their constant abiding in the truth, their christian loue of him, he perswadeth himselfe the best of them, euen that he that hath begun &c. So beloued, how∣soeuer we see slips and infirmities in our brethren, yea though sometimes we see them fall flat to the ground, yet if we see the manifest tokens of Gods graces in them, let vs perswade our selues the best of them, yea let vs perswade our selues of them as of our selues, that they

are the children of God, and that their saluation is sure∣ly sealed in the heauens: for so it becommeth vs to iudge of them after the example of our Apostle, because of the fruits of the spirit in them.

LECTƲRE VII.

PHILIP. 1.

Verse 7. Because I haue you in remembrance that both in my bands, and in my defence, and confirmation of the Gospell you all were partakers of my grace.

8. For God is my record, how I long after you all from the very heart roote in Iesus Christ.

THe second thing which here I note, is the testimonie which the Apostle giues vn∣to the Philippians of their zeale for the gospell, of their loue of him, and of their growth in godlinesse, through the effectuall preaching of the gospell a∣mongst them, in that he saith, that both in his bands, and in his defence, and confirmation of the gospell they all were partakers of his grace. This was a sure token that they had well profited in the schoole of Christ, in that whether the Apostle were bound for the gospell, or defended the gospell, or confirmed the gospell, still they stucke close to him, and tooke part with him, and were, though they were absent from him, yet in zeale and in an holy affection, in some sort in bands with him, and in defence and confirmation of the gospell with him. Hence then I obserue a notable argument how we may haue proofe vnto our selues, and giue also proofe vnto others of our zeale for the gospell, of our loue of the

Ministers of the gospell, by whom we haue been taught in the word, of the power of the word in our hearts and soules, and of our growth in godlines through the prea∣ching of the word. Is there any persecution of the gos∣pell of Iesus Christ by any cruell tyrants, Pope, Turke, or Spaniard, or any other? Are your Ministers and Tea∣chers attached, and brought before any bloudy inquisi∣tion for the gospels sake of Christ Iesus? Are they brought vnto the barre there, as felons or traitors to de∣fend that truth, which in all simplicitie and sinceritie they haue taught amongst you? Are they beaten and scourged, and cast into prison, and bound with bands, and their feete made fast in the stocks for the defence of the gospell? Are they brought to the fire and fagot, to the rope and hatchet, to Lyons and wilde beasts by their bloud to confirme the gospell of Christ Iesus? Such times and tyrannies, beloued, our forefathers haue seene, and it may be that some of you haue seene them: but ô Lord, let neuer our eyes see such times and tyrannies againe, neither let our seede see them, nor our seedes seede from henceforth for euer. But put case it were thus as hath beene said. Doe yee thinke yee should stand close to the truth in such time of trouble, and not start aside like a broken bow? Could yee finde in your hearts to vndergo with your Ministers and Teachers, the mer∣cilesse cruelty of any bloudy inquisition? to stand with them at the barre in defence of that truth, which they haue taught you? To be tried with them by mockings and scourgings, by bonds and imprisonment? to goe to fire and fagot with them, and with your bloud to seale that truth which they haue taught you? Here were zeale for the gospell in deed, here were loue of your Mini∣sters, here were a proofe of the power of the word in you, here were an argument of the effectuall preaching of the gospell vnto you. And such proofes and arguments, many in the primitiue Church both had vnto them∣selues, and gaue vnto others, as the Apostle witnesseth to

the Hebrewes, where he saith, that some were racked and would not be deliuered, that they might receiue a better resur∣rection; others were tried by mockings and scourgings, yea moreouer by bands and imprisonment; others were stoned &c. So powerfully had the word wrought vpon them, that nothing could daunt them, but through persecution, and anguish, and tribulation, and famine, and nakednes, and perill, and sword, and all they went.

Yea, but you will say, there was no such matter with the Philippians, whose example I vrge, they gaue no such proofe of their zeale, or loue, or growth in godlines tho∣row the preaching of the gospell, as now we speake of. Well then, could yee willingly be partakers with your Ministers and Teachers in their bands, and in their de∣fence and confirmation of the gospell in such sort as the Philippians were with Paul? Would yee not be ashamed of their chaines? Would yee communicate to their affli∣ction, and supply that which they lacked? Would yee be carefull, that some might minister vnto them such things as they wanted? Would their bands so affect you as if yee were bound with them? Would yee count their sufferings for the defence and confirmation of the gospell, as common to you with them? Would yee in heart & soule be ioyned vnto them, both in their bands, and in their defence, and confirmation of the gospell? This also should be a notable proof both vnto your selues, and others of your holy zeale for the truth, of your godly increase in all spirituall vnderstanding through the word, and of the effectuall power of the spirit in you, through the ministerie of the word. Such a proofe Onesiphorus had vnto himselfe, and gaue vnto others, as appeareth by that testimonie which the Apo¦stle giueth to him, when he saith, that he often refreshed him, and was not ashamed of his chaine; that at Rome hee sought him very diligently, and found him; and that in many things he ministred vnto him at Ephesus. Not once, but often he refreshed him, he shunned him not, nor was

ashamed of him because of his bands, but comming to Rome, and vnderstanding that Nero had cast him into prison, hee sought him very diligently, and would not rest till he had found him, and before at Ephesus, hee had in bountifull sort cared for him. Here the word had ta∣ken roote downeward, and brought forth fruit vpward, and powerfully wrought on him. And so the blessing that followed hervpon. The Apost. prayed for him, say∣ing, the Lord grant vnto him that he may find mercy with the Lord at that day; nor for him onely, but for his whole house, saying, The Lord giue mercie vnto the house of One∣siphorus; and in that the Apostle prayed for him and for his house, it was in effect a promise of blessing and mer∣cie vnto him and to his house. The like testimonie the Apostle giueth vnto the Thessalonians, where hee saith, that they receaued the word in much affliction, with ioy of the holy Ghost. When there was much affliction, when there was great tribulation and persecution, because of the word, yet they receiued the word willingly and ioyfully. Which the Apostle, bringeth as a plaine proofe vnto them of their spirituall coniunction with Christ, and e∣lection vnto life. So that when the word hath wrought thus vpon vs, that in much affliction wee can delight in it, that wee gladly cherish and refresh them that suffer trouble, euen vnto bands for the Gospels sake, that we are so affected therewith, as if we also were in bands with them, that we count their sufferings for the defence and confirmation of the Gospell, our sufferings, it is a nota∣ble argument that the word hath had great power in vs, and that we haue well profited in the Schoole of Christ.

But, if many in these our daies should examine them∣selues, by this rule of what power the word is in them, and vnto what growth in godlynesse they are come, it is to be feared that their triall would not be much to their comfort. Our blessed Sauiour expounding the parable of the Sower, saith, That he that receaued seed in the stonie ground, is he which heareth the word, and incontinently with

ioy receiueth it: Yet hath he no roote in himselfe, and endu∣reth but a season: for as soone as tribulation or persecution commeth because of the word, by and by hee is offended. And our Apostle complained, that at his first answering no man assisted him, but all forsooke him. Not to speake of those which refuse to hearken to instruction, and to pre∣sent themselues in our assemblies, is not much seede now sowen in stonie ground, if tribulation and persecution should come, because of the word, would not many of vs be offended, and rather turne, as they say, then burne? If our Paules and Preachers should bee brought to their answere in the defence of the Gospell, would they bee much assisted, or would they not be vtterly forsakē? Yes, beloued, a great many of vs that now giue them reaso∣nable good countenance, would bee ashamed of their chaines: a great many of vs that now heare them pati∣ently, would feare or disdaine to looke on them in their trouble. We think our selues now reasonable good fauo∣rers of the Word, and of the Ministers thereof, if we be not enemies vnto them. But if we come vnto them, and countenance them, then wee thinke our selues very for∣ward indeede, and that the word hath much preuailed with vs. And it were to be wished, that the number of such were farre greater then it is. But if a tempest should arise, so that our ship should bee couered with waues, would not a great many of vs wish our selues out of that ship wherein we saile, and in another that sailed in a more calme sea? If our Ministers & teachers should be carried vnto the Guild-hal, there to answer in the defence of the gospell, would we not as Christ his Disciples did forsake them & flie; & as Peter did forsweare them? Here would be indeed a triall of the power of the word in vs. And how we would stand in this triall, may in part be conie¦ctured by some present experience. For where the word & the Ministers therof are fauoured, if the painful Mini∣ster be poore and bare, because of his small portion and and maintenance, how many of vs will yeeld vp our

impropriations vnto him, which properly belonge vn∣to him? Or, if wee haue no such, how many of vs will yeeld vp vnto him our couenant with him for our tithes? Or, if wee haue no such, how many of vs will take care that by our defrauding him of any due, he be not poore or bare? Or, if we be not guiltie herein, how many of vs will ioyne our heads & our purses together to encrease his maintenance for his encouragement, & bettering of his estate? Likewise, if some popishly or naughtily af∣fected, bring him vniustly into trouble, how many of vs will assist him? how many of vs will goe to the high Commission with him? how many of vs will doe our whole endeauour for him? how many of vs will com∣municate vnto his charges in such trouble? Doe wee faile in these lesse things, and would wee hold in greater things? Will we not part with some of our liuing to him, and would we hazard our life with him? Will wee not now assist him, and communicate to his charges in trou∣ble, and would we then cleaue close vnto him, and com∣municate to his affliction? I leaue it vnto euery man to thinke of it. For conclusion of this note, we see how wee may haue proofe vnto our selues, and giue proofe vnto others of our zeale for the Gospell, of our loue of the Ministers of the Gospell, of the power of the word in vs, and of our growth in godlinesse through the preaching of the word. Let vs therefore willingly and gladly take part, if neede be, with our ministers and teachers in their bands, and in their defence and confirmation of the gos∣pell; and in the meane time let vs giue them what coun∣tenance and encouragement, what helpe and assistance we can, that so the power of the word in vs, and our pro∣fiting thereby, may be testified both vnto our selues and to others.

The third thing which here I note, is that the Apostle saith that all the Philipp. were pertakers of his grace, both in his bands, &c. They onely relieued him, & refreshed him, and were carefull for him being in bands, and were

in their soules and affections knit vnto him, both in his ••ands, and in his defence and confirmation of the go∣spell, and for this cause he saith, they were pertakers of his grace in his bands, &c. Whence I obserue a good note of such as are ioyned in the communion of Saints, and that is this, howsoeuer they abound in the measure of grace a∣boue others, yet in the grace they preferre not them∣selues before others. So we see the Apostle Peter writeth to them that had obtained like precious faith with him, saying, Simon Peter a seruant and an Apostle of Iesus Christ, to you which haue obtained like precious faith with vs, &c. In the measure of faith no doubt he excelled all them to whom he wrote, yet in the grace it selfe of faith, ye see, he equalled them vnto himselfe. So wee see the Apostle to the Hebr. saith vnto them, Holy brethren, pertakers of the heauenly calling, &c. In measure of gifts by the heauen∣ly calling, no doubt, he was farre before them to whom he wrote, yet touching the grace it selfe, he counteth thē pertakers with him of the heauenly vocation. And so our Apostle in the measure of sufferings, excelled not not the Philippians onely, but all others, yet in the grace it selfe he saith, that they were pertakers of his grace both in his bands, &c. And this is the blessing of the holy Com∣munion of Saints, that they which are ioyned in this ho∣ly fellowship, willingly equall themselues vnto them that are of meaner gifts, and doe not stand vpon their prero∣gatiues, either in blessings or in sufferings, but as they that haue one God, and one Lord, and one Baptisme, and one hope of their calling, so they esteeme of others graces as of their owne.

Which may serue for a bridle vnto such ouerweaning spirits, as too hastily and sharpely censure them that come short of themselues in the measure either of other blessings, or of sufferings. For, to speake onely of the latter sort, are not there some that so brag of their suffe∣rings, that if others of their brethren come somewhat short of them, they condemne them for white-liuered

souldiers, and faint-hearted brethren? And tell them that you were affected with their sufferings, as if ye had suffered with them, that yee were not vnmindfull of them, but cōmunicated vnto their afflictions, will they count you partakers of their grace in their bands? or ra∣ther would they not tell you, that this is but cold charity in regard of that zealous courage w^ch should be in you, & that this is nothing in comparison of their sufferings? So vaine a thing is man, as to esteeme best of other his owne graces, so most of his owne sufferings, and so to stand vpon his owne measure of grace, that he makes lit∣tle reckoning of the same grace in meaner measure in others of his brethren. But we see the practise both of our Apostle, and of other of the Apostles, which may serue for our instruction in this point. Let vs therefore after their example, howsoeuer we abound in the mea∣sure of any grace, make reckoning of them in whom that grace is, as partakers of the same grace with vs: for it is the same spirit that giueth the same grace both vnto vs and others, and the same spirit distributeth to euery man seuerally the measure of grace as he will. Let vs not therefore for our measure of grace whatsoeuer it be, be it in wisdome, learning, patience, suffering, or any other, exalt our selues aboue our brethren, but let vs make much of the grace of the spirit in them, and let vs reioyce ouer them, as hauing obteined the like precious grace with vs.

The last thing which here I note is, that the Apostle calleth his bands for the defence and confirmation of the Gospell, a grace: for so we vnderstand that they were partakers of his grace, in that they were partakers of his bands for the defence and confirmation &c. Whence I obserue, that to suffer bands, imprisonment, persecution, and the like, for the Gospels sake, is a speciall grace and gift of God. So the Apostle againe in the latter end of this chapter affirmeth, saying, Vnto you it is giuen for Christ, that not onely yee should beleeue in him, but also suffer

for his sake. Whence it is plaine, that as faith in Christ Iesus, so to suffer for his sake is a speciall gift of God. And herevpon the Apostles reioyced when they were beaten, that they were counted worthy to suffer rebuke for Christ his name. And our Apostle reioyced asmuch in his sufferings as in any thing. And why, but because they counted their sufferings as speciall gifts and graces vpon them?

Where yet first we must note, that simply to suffer bands and imprisonment, persecution and trouble is no grace or gift of God, but to suffer these things for Christ his sake, for the Gospels sake, for righteousnes sake. And therefore Peter saith, Let no man suffer as a murtherer, or as a theefe, or as an euill doer, or as a busie-body in other mens matters: But if any man suffer as a Christian, .i. for Christ his sake and the gospels, let him not be ashamed, but let him glorifie God on this behalfe. Secondly, that to suffer bands and persecution for Christ his sake and the gos∣pels, is no grace or gift of God in it selfe, and in the na∣ture of the thing, but onely by way of consequent: for if to suffer bands or affliction for the gospels sake were in it selfe, and in the nature of the thing a grace and gift of God, then were we to pray for affliction and trouble for the Gospels sake, as we doe for other graces of the spirit. But now no man doth pray to be tried and trou∣bled, to be persecuted and imprisoned for the Gospells sake; neither is any man so to pray, because this were in deede to tempt God. But our praier is for strength, and patience, and helpe in trouble, whensoeuer it shall please the Lord by troubles for the Gospels sake to try vs, as the praiers of the godly at all times doe shew. To suffer bands then and trouble for the Gospels sake, is no grace of God in it selfe, but onely in euent and by consequent. For what is the euent, fruit, and consequent of suffering for the Gospels sake? First in respect of our selues, it bringeth forth the fruits of patience, experience, and hope, as it is written, We reioyce in tribulation, knowing that

tribulation bringeth forth patience, and patience experience, and experience hope, and hope maketh not ashamed. It is the meanes to make vs like vnto the Sonne of God, as it is written, Whom God knew before he predestinate to be made like to the image of his Sonne. Where by the order of our election hee sheweth that afflictions in generall are the meanes to make vs like vnto the Sonne of God. And it causeth vnto vs eternall glory in the heauens, as it is writ∣ten, Blessed are they which suffer persecution for righteousnes sake, for theirs is the kingdome of heauen. Blessed are yee when men reuile and persecute you, and say all manner of euill against you for my sake, falsly; reioyce and be glad for great is your reward in heauen. Againe, in respect of God, by suffering trouble, bands, and death for the gospels sake God is glorified, as it is written, This spake Iesus vnto Pe∣ter, signifying by what death he should glorifie God. And thereby also the power of Christ dwelleth in vs, as it is written, Very gladly will I reioyce in mine infirmities, that the power of Christ may dwell in me, because the power of Christ is most seene in helping our infirmities, in loo∣sing our bands, and deliuering vs out of troubles. And againe in respect of the Church, by the sufferings of the Saints for the Gospell, many children are strengthned, and many begotten vnto the Church, as it is written in this chapter afterward, Many of the brethren in the Lord are boldened through my bands, and dare more frankly speake the word. To which purpose also it is said, that the blood of the Martirs is the seede of the Church. Because then of the grace which followeth our bands and troubles for the Gospels sake, both in respect of God, and of his Church, and of our selues, therefore it is that they are called a grace and gift of God. So that to suffer bands and troubles for Christ his sake, and the Gospels, is a grace and gift of God, nor in the nature of the thing, but because of the grace giuen vs constantly and patiently to endure those troubles, and because of the grace which issueth thence for the good of our selues, for the glory of

God, and for the benefit of his Church.

Yea but if to suffer bands, and affliction, and trouble for Christ his sake and the Gospels were a grace and gift of God any way, why should the children of God be of∣ten so much perplexed thereat as they are? why should they not alwaies be more welcome vnto them then they are? For answer whereunto we must vnderstand, that in the children of God there is the flesh and the spirit, an outward man, and an inward man. Are then the chil∣dren of God often perplexed at their bands and suffe∣rings for Christ his sake, and the Gospels? It may be in their flesh and outward man, but in their spirit and in∣ward man they are alwaies welcome vnto them; as our Apostle saith, though our outward man perish, and euen sinke vnder the burthen of our afflictions, yet the inward man is renued daily, and made stronger and stronger through afflictions. And so we must vnderstand all the places of scripture where the Saints seeme to faint vnder their afflictions. Dauid in his Psalmes often complai∣neth of his troubles, no doubt because they were heauy vnto his outward man: but vnto his inward man they were so welcome, that he saith, It is good for me that I haue beene afflicted, that I may learne thy statutes: and againe, Before I was afflicted I went astray, but now I keepe thy word. So our Apostle saith, that he was pressed out of measure passing strength through affliction, so that his out∣ward man no doubt was not able to susteine them; yet in his inward man he reioyced in them, and boasted of them, and fainted not vnder them. So our blessed Sa∣uiour himselfe saith, My soule is very heauy euen vnto the death, so that by his owne will he would haue had that cup to passe from him: but knowing his Fathers will immediatly he addeth, neuertheles not as I will, but as thou wilt. So that howsoeuer by our owne wills we would auoide bands and troubles for the gospels sake, as heauy and greeuous vnto our outward man, yet as our wills are sanctified by Gods spirit and conformed vnto Gods

will, so they are welcome vnto vs, and acknowledged by vs to be a grace of God, giuen vnto his children for their good, and his glory.

Here then is a notable comfort, for all such of Gods children as suffer bands and affliction for Christ his sake and the gospels. For what are their bands? They are the grace of God; and in suffering bands for the de∣fence and confirmation of the Gospell, they are parta∣kers with the Saints of their grace. And as here they are called the grace of God, so elsewhere they are called the marks of the Lord Iesus. Now may it not be a great com∣fort vnto vs, to beare in our bodies the marks of the Lord Iesus? Yet generally wee auoide bands and affliction, nay we murmure at them, nay we mocke at them, and hold them for simple men, that will not rather turne then burne, that will not rather renounce the truth, then en∣dure such sufferings for the truth. But tell me, should not he be iudged foolish and ignorant, that should auoid the gift of any grace? Should he not be thought ridicu∣lous, that should murmure or scorne to be marked with the marks of the Lord Iesus? And how then shall wee thinke of him, that refuseth or murmureth at bands and afflictions for Christ his sake, or that maketh a mocke at them which doe suffer afflictions for Christ his sake, which are the grace of God, and the marks of the Lord Iesus? Beloued, we know not what bands and afflicti∣ons bide vs for the Gospels sake. Surely for our sinnes we haue deserued to be deliuered vp into the will of our enemies, that they that hate vs euen with a perfit hatred should rule ouer vs. And if it shall please the Lord here∣in to deale with vs according to our deseruings, yet let this be our comfort, that in our bands for the defence and confirmation of the Gospell, we are partakers with many of the Saints of their grace, and that the life of Ie∣sus is made manifest as by most plaine tokens, in our bo¦dies, when we beare about in our bodies the dying of the Lord Iesus. And in the meane time let vs giue all dili¦gence

that the word of Christ may dwell in vs plente∣ously, that the effectuall power thereof may be manife∣sted in vs, through our patient and constant suffering for Christ his sake and the Gospels, if the will of the Lord be such.

Now followeth the Apostles earnest protestation of his loue towards the Philippians, which was the third thing which I noted in this second branch of the Apo∣stles exordium, in these words, For God is my record &c. that so, they might the rather both assure themselues that such was his perswasion of them, as hath beene said, and likewise the more willingly hearken vnto the things that hee wrote vnto them. In the words I note a vehement protestation, and the thing whereof he maketh such pro∣testation. His protestation is a calling of God to witnes that hee lieth not in this that now speaketh, in these words, For God is my record. The thing whereof he ma∣keth such protestation is of his hearty loue of them, say∣ing, God is my record how I long after you all, .i. with what a longing desire to see you, I loue you all from the very heart roote, for so the word here vsed is very significantly translated, not after the flesh, but in Iesus Christ, of whom yee are loued, and from whom this my loue pro∣ceedeth. Where first I note the Apostles vehement pro∣testation, not of a vaine and idle toy, but of his loue to∣wards the Philippians, not for any light or foolish matter, but for their great good, that they might hearken to the word of their saluation more gladly. Whence I obserue, that a protestation, or an oath to witnes a truth, when the glory of God, or the good of our neighbour doth re∣quire it, may lawfully be made.

LECTƲRE VIII.

PHILIP. 1.

Ve••se 8. For God is my record, how I long after you all from the very heart root in Iesus Christ.

9. And this I pray, that your loue may abound yet more and more in knowledge, and in all iudgement.

NOw then, the first thing which here I note, is the Apostles vehement protes∣tation, not concerning any triuiall and ordinarie matter, but touching his sin∣cere and feruent loue of the Philippians, nor to small or no purpose, but to winne their attention vnto the word of their saluation more gladly. For he protesteth & sweareth, an oath being no∣thing else but a calling of God to witnesse of that wee speake, for their assurance to whom wee sweare, which whole definition is in this protestation; hee protesteth sayeth, and sweareth vnto the Philipp. that he longeth af∣ter them all, and greatly loueth them all from the very heart roote in Iesus Christ, that so being perswaded of his loue, they might giue the better heed vnto the things he wrote. Whence I obserue that a protestation, or an oath by God, when the glory of God, or the good of our neighbour doth require it, may very lawfully bee made. And this is proued, first from the nature and de∣finition of an oath. For, what is an oath? It is, as euen now we heard, an holy and religious calling of God to witnes, of the truth of that we speake, for their assurance vnto whom we speake; as here the Apostle for the Phi∣lippians assurance of his sincere loue of them, calleth God to witnes how he longeth after them all, how greatly he

loueth them all from the very heart root in Iesus Christ. And what herein is vnbeseeming a Christian, or which may not lawfully be done? Secondly, it is proued from the expresse commaundement of God, for thus hath God commanded, saying, Thou shalt feare the Lord thy God, and serue him, and shalt sweare by his name. In which words, as to feare the Lord God, and to serue him, so to sweare by his name is commanded. Thirdly, it is proued from the end of an oath, for the end of an oath is to de∣cide debates, & to make an end of strifes; as the Apostle sheweth, saying, that an oath for confirmation is among men an end of all strife. And as Moses in a plaine case sheweth, saying, If a man deliuer to his neighbor to keepe Asse, or Oxe, or Sheepe, or any beast, and it die, or be hurt, or taken away by enemies, and no man see it, an oath of the Lord shall bee be∣tweene them twaine, that hee hath not put his hand vnto his neighbours good, and the owner thereof shall take the oath, and he shall not make it good. And this being the end of an oath, why may it not lawfully be made? Fourthly, it is proued from the practise of holy men of God; for Abraham, as we reade, swore vnto Abimelech by God, that hee would not hurt him, nor his children, nor his childrens children: And Isaac and Abimelech, after∣wards sware one to another, to the like purpose: And so Iacob and Laban sware one to another, to the like pur∣pose: Likewise our Apostle oftentimes in his Epistle protesteth, and calleth God to witnesse of that he saith, Rom. 1.9. 2. Cor. 1.23. & 12.19. And God himselfe, because hee had no greater to sweare by, sware by him∣selfe, as it is said in the Prophet, and as the Apostle wit∣nesseth. Lastly, it is proued from a necessary consequent, for if an oath be a part of Gods worship, will it not then necessarily follow, that an oath may lawfully be made? Now that an oath is a part of Gods worship, appeareth by many places of holy Scripture; as, where it is said in the Prophet, In that day shall fiue Cities in the land of Ae∣gypt speake the language of Canaan, and shall sweare by the

Lord of hosts, that is, shall renounce their superstitions, and serue God as he hath appoynted. And againe, where it is said, Thou shalt sweare the Lord liueth in truth, in iudge∣ment, and in righteousnes. And therefore the Lord by that Prophet, in the next Chapter complaineth of Iudah, and Hierusalem, that they had forsaken him: and how did that appeare? because they swore by them that were no Gods: Thy children, saith he, haue forsaken mee, and sworne hy them that are no Gods. So that to sweare by them that are no Gods, is to forsake God. And why? because it is to giue his worship to another, euen to them that are no Gods: which, who so doth, he forsaketh God.

O, but will the godly soule say, this needed not in such a swearing age, to proue the lawfulnes of swearing; and will the cursed swearer say, this is well indeed, that I haue so good allowance for my swearing from the Prea∣cher. Hearken therefore yet a while, and know how we may protest and sweare lawfully. First therefore, if wee will sweare lawfully, we must sweare by the name of God. For both the cōmandement & practise are so, as already we haue heard, & the reason therof is very plain: for who can witnesse, that he that sweareth lyeth not, but God onely that beholdeth the heart, and knoweth what is in man? Or who is omnipotent and able to maintaine and defend him that speaketh truth, or to punish and take vengeance on him that sweareth a lye, but God onely which is able to destroye both soule and bodie in hell? Secondly, if wee will sweare lawfully wee must sweare in truth, in iudgement, and in righteousnesse. In truth, for the confirmation of the truth, because wee may not call God to witnesse a lye, least hee giue vs our portion with lyers and swearers, in the lake that euer burneth. In iudgement, vpon causes weighty, certaine, and necessa∣rie, when the glorie of God, or the good of our neigh∣bour doth require it, because we may not call God light∣ly, or rashly to witnesse vpon triall, or vncertainetie, or vnnecessarie causes, least our iudgement be as theirs that

take his name in vaine. In righteousnes, for the confir∣mation of things godly, iust, and lawfull, because wee may not call God to witnes things vngodly, vniust, or vnlawfull, lest we be not holden guiltles for taking his name in vaine: for thus much those three points imply. Thirdly, if we will sweare lawfully, it must be when wee haue no other way of proofe of our words, or confirma∣tion of our promise: for if otherwise the thing for which we are to sweare can be debated, decided, & ended, then by an oath we are not to sweare, as by the end of an oath it doth appeare, which is to end a strife; so that where the strife may otherwise be ended, there an oath is not to be vsed. Sweare then wee may lawfully, but not otherwise then by the name of God, and that in truth, and in iudgement, and in righteousnesse, and that when things cannot otherwise be cleared and ended then by an oath.

Which serueth first for the confutation of that error of the Anabaptists, who deny it to be lawfull for a Chri∣stian to sweare at all: the plaine contrary whereof wee haue heard euidently proued out of the scriptures. The places of scripture whereon they ground their error are two; the one the saying of our blessed Sauiour in Mat∣thew; the other the words of Iames in his Epistle. The saying of our Sauiour in Matthew is, Sweare not at all, neither by heauen, for it is the throne of God &c. The words of Iames are, Before all things sweare not, neither by heauen, nor by earth, nor by any other oath &c. from both which places they conclude that a Christian may not sweare at all. For answer whereunto wee must vnder∣stand, 1. that not all kindes of othes are forbidden in these places. 2. what kinde of othes are there condem∣ned. For the first, that not all kinde of othes are forbid¦den in Mathew, appeareth by the very scope and drift of our Sauiour in that place. For what was his scope and drift there? It appeareth by his exposition there of sun∣dry lawes, that his meaning was not to destroy the law,

for so he saith, I came not to destroy the Law and the Pro∣phets; but his meaning was to purge the Law from the corrupt glosses of the Pharisees, and to open the true meaning of it, as he doth first in the Law touching mur∣ther, and then in the Law touching adulterie, and not in the Law touching swearing. The Law then not ha∣uing simply forbidden swearing, neither doth our Sa∣uiour simply condemne swearing Againe, if all kindes of othes be simply here forbidden, and onely yea, and nay commanded, what shall we say for our Apostle that contenteth not himselfe onely with yea and nay? What shall we say for our Sauiour himselfe, that not therewith content saith, Verily, verily, I say vnto you? And againe, othes being a part of Gods worship, as before we heard, if all kinde of othes be here forbidden a Christian, then is a part of Gods worship forbidden and condemned. Seeing then thus it may appeare, that not all kindes of othes are here forbidden, let vs now see what kindes of othes are here forbidden and condemned. And this will appeare by a short view of the corrupt glosses, which the Pharisees added to the Law touching swearing. The Law was, Thou shalt not forsweare thy selfe, but shalt per∣forme thine othes to the Lord. Their glosse was, that if any sweare by the name of God, or by the things that were immediatly belonging to the seruice of God, as by the gold of the Temple, or the offering on the Altar vainely or perfidiously, not performing his oath, he offendeth but if he sweare by any other creature, as by heauen, or earth, or Ierusalem, or his head, or the Temple, or the Al∣tar, or any that is not God, hee offendeth not, nor is bound to performe his oath. Our Sauiour his exposi∣tion of the Law against their glosse is, that not onely to sweare in our common talke by the name of God, but also to sweare by any other creature is an offence against the Law. So that here are not forbidden othes made in truth, in iudgement, and in righteousnes, but all othes in common talke, either by God, or by any creature what∣soeuer,

or by any thing that is not God. Yea but it is said, Sweare not at all. True, in common talke sweare not at all, not by the name of God, for that the Law forbids, nor by any creature, although the Pharisees allow you, but let your communication be yea, yea; nay, nay. Nay I adde in great and weighty matters sweare not at all, if any way you can auoide it, and when your yea, and nay may be trusted: for whatsoeuer is more then yea and nay, alwaies commeth of euill, euen of the deuill in thee if thou sweare of a wicked custome, and of euill in him to whom thou swearest, if hauing no cause to distrust thy yea and nay, he doe not trust thee but cause thee to sweare. The like answer is to be made to that of Iames, who vseth the very words of our Sauiour. Yea, but Iames addeth, Sweare not by heauen, nor earth, nor by any other oath. True, not vainely, or perfidiously. So that no oath by God, or any creature in common talke is lawfull for any Chri∣stian, nor in weighty and necessarie matters if wee can auoide it, but if wee cannot auoide it, an oath by the name of God in truth, in iudgement, and in righteousnes is lawfull, the Anabaptists grounds as yee see prouing nothing to the contrary.

The second vse of our obseruation is, to restraine the wicked othes of the prophane swearers of our time. For first are we when we sweare, only to sweare by the name of God, & not at all by any creature, or any thing that is not God? How then darest thou, whosoeuer thou art, sweare by the Masse, by thy faith, by thy troth, by our Lady, by S^t. George, or the like? Are these thy gods whom thou hast made to serue them? Or darest thou giue the worship due vnto God, vnto any but vnto him? Did the Lord threaten ruine vpon Israel because they swore by their idols in Dan, & Beersheba, saying, they that sweare by the sinne of Samaria, and say, thy God O Dan li∣ueth, and the maner of Beersheba liueth, euen they shall fail, & neuer rise vp againe, & darest thou sweare by that idoll of the Masse, which was the sinne of England, and is the

sinne of Rome? Did the Lord tell Iudah that her chil∣dren had forsaken the Lord, because they swore by them that were no Gods, saying, Thy children haue forsaken me, and haue sworne by them that are no gods, and darest thou sweare by our Lady, by S. George, by S. Iohn, or S. Tho∣mas, or the like, which are no gods? Doest thou not see that thus swearing thou forsakest God, and bringest ruine vpon thy selfe? Did our blessed Sauiour tell the Scribes and Pharisees saying, Whosoeuer sweareth by the Altar sweareth by it, and by all things thereon; and whosoeuer swea∣reth by the Temple sweareth by it, and him that dwelleth therein; and whosoeuer sweareth by heauen sweareth by the throne of God, and by him that sitteth thereon; and doest thou thinke that when thou swearest by thy faith, thou swearest not by him in whom thou beleeuest; or when thou swearest by thy troth, that thou swearest not by him in whom thou trustest &c? In one word, thou that commonly swearest by any thing that is not God, tell me what thinkest thou, doest thou therein sweare by God, or no? If so, then thou takest his name in vaine, and he will not hold thee guiltles. If no, then thou for∣sakest God, in that thou swearest by that which is no God. And looke then what comes vpon thy swearing by any creature, or any thing that is not God.

Againe, are we when we sweare not to sweare by any creature, or any thing that is not God, but onely by the name of God, and not thereby, but onely in truth, in iudgement, and in righteousnes, and when things other∣wise cannot be cleared and ended? How then darest thou, ô wretched man, in thine ordinarie talke, vpon e∣uery fond and light occasion, no necessitie of Gods glo∣ry, or thy neighbors good vrging, sweare by the holy name of God, and of Iesus Christ? How doth not thy flesh & thy spirit tremble within thee? how doth it not pierce thy very heart and soule to sweare by the life, by the body, by the sides, by the wounds, by the bloud of Christ Iesus? Doest thou, cursed wretch, hope to liue

by his life that swearest by his life; hope to be benefited by his bodie, that swearest by his body; hope to be hea∣led by his wounds, that swearest by his wounds; hope to be washed from thy sinnes by his bloud, that swearest by his blod? Nay, thou that dost these things, dost crucifie againe vnto thy selfe the Sonne of God. Thou art one of them that spittest vpon him, and buffetest him, that naylest him vnto the crosse, that thrustest thy speare into his side, that art accessary to the death of that iust one, and his bloud shall surely be vpon thee, vnlesse he grant thee grace vnto repentance. A pittifull case that a man can almost come into no place, into no companie, but he shall heare such ordinarie swearing by the name of God, that euery third word almost shall be such an oath. A pitifull case that a man cannot passe the streets, but he shall heare little ones that haue little more then learned to speake, yet sweare wickedly by the name of God. And yet so it is, as if our yong ones had neuer learned to speake, till they had learned to sweare, and as if the elder sort had neuer spoken well, till they had sworne lustily. A great many thinke themselues no bodie, vnlesse they can sweare it with the best, and that it is their credit to sweare stoutly. But wretched credit with men, that is got with the losse of Gods fauour: and better no bodie, then such a swearing bodie. Heare the word of the Lord by his Prophet Zachary, this saith he is the curse that goeth forth ouer the whole earth: for euery one that stealeth shall be cut off, aswell on this side as on that, and euery one that sweareth &c. Enough a man would thinke to make the swearers countenance change, and his knees to smite one against another.

Let this be enough, beloued, to warne you of this foule sinne of swearing, and to restraine you from it. Sweare not at all in your common talke, either by God, for then he will not hold you guiltles; or by any thing that is not God, for then yee forsake God, but let your communication be yea, yea, and nay, nay. Let not your chil∣dren,

or your seruants, or your scholars sweare by any thing that is not God; lest in stead of performing their promise in their baptisme to forsake the deuill, they for∣sake God: Neither let them sweare by the name of God, lest by vsing it without reuerence & feare, they prouoke him to plague them. You must all of you know and re∣member, that his name is glorious and fearefull, that he is a ielous God and a consuming fire, and therefore ye may not thinke or speake of him, but with reuerence and humblenesse, with feare and trembling. To conclude this point, He that vseth much swearing, saith the sonne of Sirach, shall be filled with wickednes, and the plague shall neuer goe from his house, and if he sweare in vaine he shall not be innocent, but his house shall be full of plagues. Accu∣stome not therefore thy mouth to swearing, nor take vp for a custome the naming of the holy One; for as a seruant which is often punished cannot be without some skarre, so hee that sweareth and nameth God continually, shall not be vnpunished for such things. Haue your faith and your troth with God, but let your communication be yea, yea, and nay, nay, for whatsoeuer is more then this commeth of euill. Par∣don my dwelling on this point, being so needfull to be spoken of, and hauing occasion but seldome to speake of it.

The second thing which here I note, is the thing whereof the Apostle maketh such vehement protesta∣tion, which is his sincere loue of the Philippians. Hee protesteth and taketh God to witnes, that he longeth af∣ter them all, or greatly loueth them all from the very heart roote in Iesus Christ. Whence I obserue how the Pastor ought to be affected towards his people, and gene∣rally one Christian towards another, and that is thus, the Pastor ought to loue his people, and one Christian ought to loue another, euen with sincere loue. Owe nothing saith the Apostle, to any man, but to loue one another. Which rule is generall for all Christians, and conteineth in it two good instructions; the one, to flie debt, that we should

not owe any thing one to another; the other, to follow after loue, that wee should loue one another. And wri∣ting vnto Timothie more particularly, hee noteth the Pa∣stors loue of his people, where hee saith, Be an ensample vnto them that belieue in word, in conuersation, in loue; in loue I say, that as they see your loue to be towards them, so their loue may be one towards another: euen as the Apostle prayeth for the Thessalonians, saying, The Lord encrease you, and make you to abound in loue one towards an∣other, and towards all men, euen as we do towards you. Wher∣in his loue towards them is signified, the loue which should be in the Pastor towards his flocke, that as his is towards them, so theirs might be one towards another.

But since there are so many sleights in loue, how can Christians shew that they loue one another, and Pastors that they loue their people euen with sincere loue? that is, our loue must be a great loue, so great, that if we be absent from them whome wee loue, we long after them with a longing desire to see them, that if we be their Pa∣stors, wee may bestowe some spirituall comfort among them, and if otherwise, that we may performe some du∣ties of loue vnto them. Such was our Apostles loue to the Romanes, as he witnesseth, where he saith, that hee longed to see them, that he might bestow vpon them some spi∣rituall guift to strengthen them. Such also was Epaphroditus loue towards these Philippians, as our Apostle witnesseth in the next chapter, verse 26. And such was his owne to∣wards them, as this place sheweth. And such after their example, must bee the loue of all Pastors towards their people, and of all Christians one towards another, if their loue be sincere. Yea, but such and so great may be their loue one towards another, as that they greatly long and desire to see one another, and yet their loue be not heartie, but full of dissimulation. True, and therefore a second qualitie is requisite in sincere loue, namely, that it be without dissimulation, euen from the very heart roote. Such loue our Apostle requireth in all Christians one

towards another, saying, Let loue bee without dissimulati∣on. And so the Apostle Peter, saying, Loue one another with a pure heart feruently. Such was our Apostles loue towards the Philippians, louing and longing after them from the very heart roote: and such must be the loue of all Pastors towards their people, and of all Christians one towards another, if their loue bee sincere. Yea, but yet such, and so great may bee their loue one towards ano∣ther, as that they long one after another, euen from the ve∣ry heart roote, and yet their loue be not sincere, but after the flesh, as the manner of many carnall men and world∣lings is to loue; as we see that Shechems heart claue vnto Dinah. True, and therefore yet a third qualitie is requi∣site in sincere loue, namely, that it be in the Lord, euen in Christ Iesus, a spirituall, holy, and sanctified loue in Christ, and for him. Such was our Apostles loue towards the Thessalonians, as himselfe witnesseth, saying, We were gentle among you, euen as a Nurse cherisheth her Children. Thus being affectioned towards you, our good will was to haue dealt vnto you, not the Gospell of God onely, but also our owne soules, because ye were deare vnto vs. And a little after he saith, We exhorted you, and comforted, and besought euery one of you, as a father his children. And such, hee taketh God to witnesse, his loue was towards the Philippians. And still the precepts runne, to loue one another in the Lord, and such must be the loue of Pastors towards their people, and of Christians one towards another, if their loue be sincere, they must long after them in their ab∣sence from them, and that from the very heart roote, and that in Iesus Christ.

If Pastors should examine their loue towards their people, and Christians their loue one towards another by this rule; how much sincere loue (thinke yee) would there bee found either in Christians generally, or in Pa∣stors particularly? For such is mens loue generally, that they doe not greatly long after one another to see them, if they be absent from them, at least, not from the verie

heart roote, or surely, not in Christ Iesus. Nay, be we ab∣••ent from them, or they from vs, we care not whether we ••ee them againe, or no, but to long after them, or to loue ••hem from the very heart roote, that we thinke needs not; or, if we doe, it is in some carnall or worldly respect, not for Christ Iesus his sake, or in Christ Iesus. Nay, com∣monly wee can satisfie our selues well enough with our loue of one another, as Christian inough, sincere inough, and holy enough, though in our loue there bee neuer a one of these qualities, though neither we long after them from the very heart roote, in Christ Iesus; nor long after them from the verie heart roote, nor long after them at all. And as it is with men generally, so is it with the Pa∣stors particularly. Too many that can bee long absent from their flockes, and yet not long after them to see them, to bestowe some spirituall gift vpon them: too many that loue not their flockes, from the very heart rootes: too many that loue their flockes onely for their fleece, but not in Christ Iesus: but very few like vnto Aaron, beare the names of their people before the Lord, vpō their two shoulders for a remēbrance: very few that beare as Aaron the names of their people in a breast∣plate vpō their hart, that is, very few that haue their peo∣ple in their hearts, to deale vnto them not the gospel on∣ly, but also their own soules, because they are deare vnto thē, whereas it should be so with all Pastors. Well, ye see what loue should be, both in a Pastor towards his peo∣ple, and generally in all Christians one towards another. Thinke on these things, and blessed shall yee bee if yee thinke on them, and doe them.

LECTƲRE IX.

PHILIP. 1. Verse 9.

And this I pray, that your loue may abound yet more and more in knowledge, and in all iudgement, that ye may discerne things that differ, &c.

NOw, after the signification of the Apo∣stles thankesgiuing vnto God on the Philippians behalfe, for their fellowship in the Gospell, and of his perswasion of their perseuerance therein vnto the end, followeth for a full complement of testifying his loue vnto them, and winning their at∣tention vnto him, a signification of his praying vnto God for them in these words, And this, &c. before hee had said, vers. 4. that alwaies in all his prayers he had thē in remembrance; and now he sheweth what his prayer for them was, and that was, That their loue might abound, &c. Which prayer, as it doth abundantly testifie his loue towards the Philippians, so doth it also imply a com∣mendation of them, and an exhortation vnto them: for in praying, that their loue may abound yet more and more in knowledge and in all iudgement, hee giueth them testimonie of their loue, and of their knowledge, and iudgement, & that they did abound in these things, & his prayer is, that they may abound yet more & more in these things. And againe, in thus praying for them, he lets them in his owne example see what they are to pray for, and in effect, exhorteth them to giue all diligence hereunto, that their loue may abound yet more and more in knowledge, &c. And indeed, this is the very maine pro∣position, and principall exhortation of this Epistle, that

their loue may abound &c. But let vs a little more parti∣cularly sift the meaning of the words in this his praier. His praier, yee see, is that their loue may abound, .i. that as a fountaine which keepeth not his waters in it selfe, but sends them out vnto others, so their loue may not bee shut within their owne bowels, but issue out vnto the good of others. And hee praieth that their loue may a∣bound yet more and more: whereby he implieth that their loue was manifest, and that their loue abounded: for the streames thereof had flowed vnto him being in pri∣son at Rome, and he praieth that it may abound yet more and more. but how? in knowledge and in all iudgment, that their loue being founded and grounded in sound know∣ledge, and in sound iudgement, they might discerne things that differed &c. Now by knowledge hee meaneth the generall knowledge of Gods will out of his word; and by iudgement he meaneth such an experience and sense in themselues of spirituall things, as through, which men expert in the word of righteousnesse haue their wits or spirituall senses exercised to discerne both good & euill, as by comparing this place with that to the Hebrewes it may appeare: for that which the Apostle there hath, strong meat belongeth to them that are of age, which through custome haue their wits exercised to discerne both good and euill, is as if we should read after the phrase of our Apostle here, thus, strong meat belongeth to them that are of age, which through iudgement can discerne both good and euill. So that the Apostle praieth that they may abound as in loue, so in knowledge of Gods will out of his word, and in all iudgement, .i. in sound iudgement through a fee∣ling experience in themselues, of such spirituall things as they know by the word, whereon their loue may bee grounded. And why doth he pray for their growth and increase in these things? Euen for these ends; 1. that they may discerne things that differ one from another, good from bad, and vncorrupt from corrupt doctrine. 2. that they may be pure from staine or corruption in

doctrine, faith, or maners. 3. that they may be without offence, neither slipping backe, nor standing at a stay, but holding on a constant course vntill the day of Christ. 4. that they may be filled with the fruits of righteousnes, abounding in euery good worke, which are by Iesus Christ, from whom they haue their beginning, vnto the glory and praise of God, which is their end. These were the ends for which he praied, that their loue might abound yet more and more in knowledge, and in &c.

So that the things principally to bee noted in these words, are three; First, the Apostles action of praying, This I pray. Secondly, the things for which he praied, which were three, 1. their increase in loue. 2. their in∣crease in knowledge. 3. their inerease in iudgement. Thirdly, the ends wherefore he praied for these things vnto them, which were foure, as euen now we heard. Now let vs see what notes we may gather hence for our farther vse and instruction.

The first thing which here I note is, that the Apostle praied for the Philippians, that their loue might abound yet more and more &c. The Philippians abounded in loue, in knowledge, and in iudgment, yet still the Apostle praied that they might abound yet more and more in these things. Whence 1. I obserue the continuall vse and necessitie of praier: whatsoeuer graces the Lord haue bestowed on vs, yet still we haue neede to pray, euen that we may yet more and more abound in those very gra∣ces. And therefore the Apostles exhortation is, Pray continually, whether yee be in aduersitie, or in prosperity, whether yee want, or yee haue, yet pray continually. If ye want, that he may supply your wants, and giue vnto you, which giueth vnto all men liberally, and reprocheth no man. For so Iames exhorteth, saying, If any man lacke wisdome, which is there meant of wisdome to endure pa∣tiently afflictions, but it is true in all graces generally, if any man lacke any grace, let him aske of God which giueth to all men liberally, and reprocheth no man, and it shall bee

giuen him. So likewise if yee haue, yet pray continually that yee may increase and abound, and if yee abound, yet pray continually that you may abound yet more and more in those graces wherein yee abound. So wee see the Apostle praied for the Thessalonians, saying, The Lord increase you, and make you abound in loue one towards another, and towards all men. In the first chapter hee had commended their diligent loue: so that it was not for the hauing of that which they lacked that the Apostle praied, but for their increasing and abounding in that grace which they had. And so here our Apostle praied for the Philippians, that they might abound yet more and more &c. What, was it for the hauing of that which they lacked that hee praied? No. Was it that they might abound in that which they had? Nor onely so: but that they might more and more abound in those graces wherein already they abounded. And the Apo∣stle thus praying for the Thessalonians, that they might increase and abound in that grace which already they had; and for the Philippians that they might increase and abound more and more in those graces, wherein al∣ready they abounded, therein taught them, and in them vs, that we are to make our requests vnto God in praier and supplication, as for the hauing of such graces as we want, so that we may increase and abound in those graces w^ch we haue, & that we may abound still more & more in those graces wherein already we doe abound. So that whatsoeuer graces we haue, still we are to pray that wee may continually more and more abound therein. And the reason why wee are continually so to pray is very plaine: for 1. such is our weaknes through the sinne that hangeth so fast on vs, that vnto whatsoeuer measure of grace we be growne, yet stand therein we cannot, vn∣lesse he doe continually stay vs and vphold vs with his hand. Let Peter witnes, whose faith faileth, and he sink∣eth, if the Lord susteine him not, and saue him. Paul also may witnes the same, whose courage in his bands may

faile him, if by the power of the spirit through the praier of the Saints hee be not assisted, that therein hee may speake boldly as he ought. In regard therefore of our vnablenes to stand or grow, without his continuall sup∣port and supply, still we had need to pray vnto the Lord, whatsoeuer measure of grace we be growne vnto. 2. In whatsoeuer grace we abound, yet therein, we come so far short of that perfection wherein we should endeuour, that continually we had neede to pray that we may a∣bound yet more and more therein. And therefore Da∣uid that was well taught in the Lord his statutes, yet still praieth vnto the Lord to teach him his statutes, and ha∣uing more vnderstanding then all his teachers, yet still praied vnto the Lord to giue him vnderstanding; and taking as great delight in the way of his testimonies, as in all manner of riches, yet still praieth vnto the Lord, that he will incline his heart vnto his testimonies. And what was this, but his praier that hee might abound yet more in the knowledge, and in the vnderstanding, and in the delight of the Law of the Lord, because howso∣euer hee abounded therein, yet he came farre short of that he should? And for the same reason it behoueth vs so to doe, as we haue him for an ensample.

This then may serue, to condemne our great negli∣gence and slacknes, our great coldnes and faintnes gene∣rally, both in publique and priuate praier vnto the Lord our God. For is there so continuall vse and necessitie of praier, whether we want any grace that we may haue it, or haue any grace that we may increase and abound in it, or abound in any grace, that we may abound yet more and more in it? How then is it, that we are so negligent and slacke, so cold and faint in praier generally? Vnto publique praier wherein we pray for what we want, and for increase in that we haue, and that we may more and more abound in that wherein we abound, how negligent and slacke are we, and how cold and faint are we therein? Some of vs come so seldome thereunto as that there is

very little difference betweene vs, and plaine Recusants; others of vs come so slowly thereunto, as that we come, as they say it is good to come to a fray, to the end of it; others of vs in time of publique praier are occupied ei∣ther in priuate praiers, or in reading vpon some booke or other, or in talking one vnto another; others of vs either fall asleepe, or are troubled with wandring and by-thoughts, and haue our mindes at home, or in the fields, vpon our commodities, or vpon our pleasures, and ra∣ther vpon euery thing then vpon that we should. Gene∣rally so defectiue and wanting vnto our duties wee are herein, as if either we knew not, or cared not how to ac∣count of, and how to carry our selues in publique praier. And as we faile of that we ought in publique, so doe wee also in priuate praier. For how seldome doe we, as our blessed Sauiour willeth vs, enter into our chambers, and shut our doores vpon vs, and pray vnto our father which is in secret? Can our wants presse vs to pray priuately vnto the Lord that he will supply our wants? Nay seldome wee humble our selues in priuate before the Lord, euen for the supply of our wants; or if we doe, our praiers are so cold, and so faint, and so troubled with wandring and by thoughts, that we pray and haue not, because we pray not as wee ought. Can the graces which we haue, and wherein we abound, presse vs to pray priuately vnto the Lord that we may increase in those graces we haue, and abound yet more & more in those wherein we abound? Nay here commonly we forget our selues, and as if we were well and needed no more, wee pray not vnto the Lord for increase, but carrying our selues like vnto the Pharisee, we thinke we are not as other men, and we say depart from mee, for I am more holy, more learned, more wise, more sober, more modest, more patient then thou, and forget God by whom we are so. Surely not the best of vs all, but we are guilty of very many defects touching praier. Let vs therefore hereafter vse more carefullnesse herein then heretofore we haue done. Let

vs reforme our negligence and slacknesse in comming to publique prayer. It hath the promise, that where two or three bee gathered together in Gods name, there will he be in the middest of them; and oftentimes hee bles∣seth vs, because of them that pray with vs. Let vs pray in faith, and wauer not, and whatsoeuer we aske in prayer, if we belieue, we shall surely receaue it. Let vs not cease, but in publike, and in priuate, powre out our prayers vnto the Lord, both for such graces as wee want, and for en∣crease in such as we haue, and that we may abound more and more in euery good grace. Continuall neede wee haue: let vs therefore, as the Apostle exhorteth, Pray continually, euen whatsoeuer graces wee haue, let vs pray that we may abound more and more therein.

The second thing which hence I obserue is, that Christians are not to stand at a staie, or to content them∣selues with reasonable good beginnings, but whatsoeuer grace it is wherein they stand, they are continually to la∣bour, that they may abound more and more therein. Which, as this place sheweth, so farther that of the Apo∣stle to the Hebrewes, where he saith, Therefore, leauing the doctrine of the beginning of Christ, let vs be led forward vnto perfection. Where the Apostle shewes, that wee are not alwaies to be a learning the principles and beginnings of Religion, but as children which at the first are fed with milke, doe afterwards take and digest strong meate; so from principles in religion, we should goe forward vnto perfection in religion, growing vp daily more and more in the vnity of faith, and of the knowledge of the Sonne of God into a perfect man. Adde herevnto the example of our Apostle, he hauing attained vnto a great measure of perfection, yet counted not himselfe that hee had at∣tained vnto it, but hee followed hard after it, that hee might comprehend it, and still endeauoured himselfe vnto that which was before. In whose example (as in a glasse) we may see that we are not to rest in any perfecti∣on that we can grow vnto in this life, but still we are to

go forward from perfection to perfection, and still to la∣bour to encrease and abound more and more in euery grace wherewith wee are blessed. And how should any man thinke othewise, considering what enemies we haue which hinder our perfection. For, can we haue the diuell euer seeking like a roaring Lyon to deuour vs, the world laying a thousand baites to deceaue vs, our owne flesh as a strong armed man euermore assaulting vs, so that our whole liues bee a continuall sharpe warfare vnto vs, and yet hope for such perfection in this life, that wee neede not striue farther? Nay, these continually bid vs such battaile that if either wee stand or giue backe, wee may quickely take the foyle. Still therefore, wee must hold on, and as long as the Lord continues our life, so long we must giue all diligence to abound more and more in euerie grace wherein we stand.

This then serueth to condemne the miserable corrup∣tions of our times, for so it is with vs, that a great many of vs rather go backeward, and growe worse and worse, then better and better. Many which seemed to haue be∣gunne in the spirit, make an end in the flesh; which see∣med for a time to haue runne well with the Galathians, are with them drawen away with diuers lusts, which drowne them in perdition. Others of vs pawse at the matter, and, as if there were danger in euery step farther, we stand at a stay and moue not our foote forward. But what doe I say, that wee stand at a stay? Nay, indeede, and in truth, we plainely go backeward: for not to go forward in the way of Christianitie, is to goe backeward; and not to encrease in the graces of Gods spirit, is to de∣crease in them! And therefore the iudgement of the Laodiceans because they were not hot, was as if they had been cold, euen to be spewed out of the Lord his mouth. Others of vs can be content to make a shew of going for∣ward, and encreasing in religion and pietie, but it is for our aduantage an gaine, that vnder a colour of zeale and forwardnesse, we may the better compasse our commo∣dities,

and bring our purposes to passe: for we like bet∣ter of the account that gaine should bee godlinesse, then that godlinesse should be gaine, and againe we will make of a shew of godlinesse. The least number by farre is of them that hauing begun well, doe in their soules labour after perfection, that they may abound more and more in the grace wherein they stand. But let our care, belo∣ued, be, to be of this number. Let vs so striue after per∣fection, that we may daily grow from perfection to per∣fection, till we become perfect men in Christ Iesus. Let vs continually pray with the Apostles, Lord encrease our faith; and let vs labour by all holy meanes of hearing the word preached, and reuerent vse of the blessed Sa∣crament to growe more and more in faith. Let vs pray with the Prophet, Stablish the thing (O God) that thou hast wrought in vs; and let vs labour to bee daily more and more grounded & stablished in euery grace that the Lord hath wrought in vs. And if alreadie we do thus, let vs comfort our selues in this that we doe as we ought, and let vs hold on our good course vnto the end.

The third thing which here I note is, that the Apostle prayeth, that their loue might abound more and more; their loue towards God, their loue one towards another, their loue towards the poore Saints and afflicted members of Christ Iesus. Whence I obserue, that in all Christians this must bee a continuall care, that they may abound alwaies more and more in loue towards God, in loue one towards another, and in loue towards the poore Saints and afflicted members of Christ Iesus. For, first, touching the loue of God, how can we loue him e∣nough, who so loued vs, euen when we were enemies vn∣to him, that hee sent his onely begotten sonne into the world to suffer death for vs, that we might liue through him? This was loue passing the loue of women, and how should wee loue him that thus loued vs first? Sure our care can neuer bee enough, that still wee may more and more abound in loue towards him. Againe, touching

the loue one of another, we see how the Apostle prayeth for the Thessalonians, saying, The Lord encrease you, and make you to abound in loue one towards another, and towards all men. Which his prayer for them, was a plaine signifi∣cation of that care which was behoouefull to be in them, namely that they might encrease and abound daily more and more in mutuall loue one towards another, and not in them onely, but in vs also, vnto whose edification and instruction those things were plainely written. Also, touching our loue towards the poore Saints and afflicted members of Christ Iesus; we see how the Apostle pres∣seth and vrgeth the Corinthians, and in them vs therevn∣to, commending their good beginning, and exhorting them by the example of the Macedonians, and of our blessed Sauiour, to continue, and to abound more and more therein. But, what should farther proofe of this poynt need then this, that loue and charitie towards the poore Saints is so often commanded, and commended in the holy Scriptures, and so greatly rewarded? for the oftener that it is commaunded and commended in the holy Scriptures; and the more, that it is rewarded, the more carefull it behooueth vs to be, that wee abound therein. Thou shalt not harden thine heart, nor shut thine hand from thy poore brother, but thou shalt open thine hand vnto thy brother, to thy needy and to thy poore in the land, saith the Lord: Thou shalt not harden thine heart, but open thy bowels of compassion, and bee mercifull, and louing, and tender-hearted towards thy poore brother. The like com∣mandement is often giuen in the holy Scripture. And what a cōmendation was it generally vnto the Churches of Macedonia, that out of their most extreame pouerty, they were so richly liberall vnto the poore afflicted Saints, and perticularly vnto these Philippians, that they communicated to our Apostle in his bands? Or what greater reward can be giuen vnto any, then is promised vnto them that giue the Saints meate when they are hungrie, that giue them drinke when they are thirstie,

that cloath them when they are naked, that visite them when they are sicke, that relieue them when they are in prison, &c. euen a kingdome of glorie? In a poynt so cleare, many proofes are not needfull. For more care is not needfull, that we may encrease and abound more and more in faith, hope, or other grace of the spirit, then that wee may abound more and more in loue, euen in loue, both towards God, and towards one another, and towards the poore Saints in their affliction and miserie.

Which serueth to condemne the more then keicolde loue of Christians in our daies. To censure any of you so sharpely, beloued, as if yee loued not God, or at least but with a colde loue, would seeme it may be hard. For all of you loue God, and hee that thinketh otherwise is much deceaued. But, tell me, do all of you loue one an∣other? It may be that some of you will here yeeld a lit∣tle. And, I tell you, or rather the holy Ghost telleth you, that hee that loueth not his brother, whome he hath seene, lo∣ueth not God, whom he hath not seene. The Apostles exhor∣tation is, Bee affectioned to loue one another, with brotherly loue: And againe, Let brotherly loue continue: And a∣gaine, Aboue all things haue feruent loue amongst you. But our often brawlings, and diuisions, and quarrels, and con∣tentions, and swellings, and discords shew, that wee haue not hearkened nor obeyed their counsell, so farre haue we been from abounding more and more in loue one to∣wards another? And if we doe not loue one another as wee should, iudge yee by the former place whether wee loue God as we should. Behold, saith the Prophet, how good & ioyfull a thing it is brethren to dwell together in vnity. Surely in any thing we cannot be liker vnto God, then if we loue one another: for God is loue, and wee by loue are made Gods house, wherein he liketh to dwell; For he that dwelleth in loue, dwelleth in God, and God in him. We haue beene too colde in loue one towards another, and therefore too colde in loue towards our God. Aboue all things let vs haue feruent loue amongst our selues, and

so shall we be sure that we loue God indeed. And as we haue beene too colde in loue one towards another, and consequently in loue towards God, so can I not much commend our loue towards the poore Saints and affli∣cted members of Christ Iesus. I cannot reprooue you for not abounding more and more in this loue, because, as yet, you do not abound in this loue. Through a good and godly statute lately made, the poore Saints come not now vnto your doores; but through want of reliefe they faint in their houses: insomuch, that as the children of Israell when their burthen was heauier, and their taske greater, cryed out vpon Moyses, and Aaron, saying, The Lord looke vpon you and iudge, for ye haue made our sauiour to stinke before Pharaoh and his seruants, in that ye haue put a sword in their hand to slay vs: So they cry out vpon them that were the meanes of this statute, saying, The Lord looke vpon them that haue done thus vnto vs, for they haue made our sauiour to stinke before our brethren, and haue put a sword in their hands to slay vs. And where is the cause of this cry? Not in the statute: for it is as good a statute as could be deuised both for you and them: but the cause is in you. Ye are well content that they come not to your doores as they were woont; but there wanteth in you a willing and readie mind to contribute to their necessities as the statute requireth. When some taske or burthen should be leuied vpon you for their maintenance, in re∣spect of that reliefe, which they were woont to finde at your doores, here ye draw back the shoulder, and euerie man would giue so little, that the statute cannot haue his entendment. And thus it is that you haue a sword to kill the poore withall: for, by the statute, they may not come to your doores, & yet you will not contribute to their maintenance according vnto the statute. Beloued, open the bowels of your compassion, let your loue to∣wards the poore Saints appeare, communicate to their affliction, miserie, and pouerty, and as God hath giuen to euerie man, so let him giue, not grudgingly, or of

necessitie, but willingly and cheerefully. They are Gods saints, they are members of Christs bodie, they are your brethren, and many of them it may be as rich in Gods fauour as the most of you, and that which yee willingly and cheerefully now giue vnto them, shall further your reckoning in the day of Christ Iesus. Be therefore rea∣dy to giue, and glad to distribute, laying vp in store for your selues a good foundation against the time to come. Let your loue towards God, towards one another, to∣wards the poore saints of Christ Iesus be manifest vnto all men, that they which see your loue may glorifie God on your behalfe. So shall yee be loued of loue it selfe, and liue for euer where your loue shall haue none end.

LECTƲRE X.

PHILIP. 1. Verse 9.

In knowledge, and in all iudgement.

THe next thing which here I note is, that the Apostle praieth, that the Philippians may abound more and more in know∣ledge, namely in knowledge of Gods will out of his word. Whence I obserue another continuall care necessarie for all Christians, and that is, that they may abound more and more in the knowledge of Gods will out of his holy word. My brethren, saith the Apostle, be not children in vnderstanding, but as concerning maliciousnes be children, but in vnderstanding be of a ripe age. The Apo∣stle had before, signified his owne minde of praying and speaking in strange tongues without vnderstanding, and in a knowne tongue with vnderstanding, therein taxing

their too great admiring of strange tongues, and too lit¦tle regard of knowledge and vnderstanding. Now in ef∣fect hee tells them that therein they are like vnto little children, which if they see faire and great and coloured letters in a booke, are in great loue with the letters, but care not for the sense and vnderstanding of the words. But he exhorteth them, be not children in vnderstanding, as if he should haue said, Children indeed care not for vnderstanding, but it may not be so with you, yee were children sometimes and cared not for vnderstanding, and yee were children sometimes, and but yong in vn∣derstanding and knowledge, but yee may not be so still, but yee must grow to be of a ripe age in vnderstanding, yee must increase in knowledge as in yeeres yee doe in∣crease. And lest they should say that Christ would haue them to be like vnto little children, he preuenteth that, and tells them that he would haue them to be like vnto lit∣tle children concerning maliciousnesse, but concerning knowledge and vnderstanding he would haue them to be no children, but of a ripe age. So that hence we see that our care is to be that we be not children, but men of a ripe age touching vnderstanding, .i. that wee may in∣crease and grow forward more and more in knowledge, euen from knowledge to knowledge To the like pur∣pose is that of the Apostle, where he saith, Leauing the doctrine of the beginnings of Christ, let vs be led forward vn∣to perfection. He had in the end of the former chapter, somewhat sharply told the Hebrewes, that when as concer∣ning the time they ought to be teachers, yet they had neede to be taught the very principles of the word of God. Now there∣fore he doth exhort them that they would not be still a learning the principles and beginnings of religion, but that they would goe forward from perfection to perfe∣ction, and abound more and more in knowledge. We may not then be as idle loyterers, which spend their time and profit not, but as our time spent in the schoole of Christ doth require of vs, so must our profiting be in the

knowledge of his will out of his word. Yea looke into our owne practise, and we shall finde our owne iudgment to be such. If wee haue children, and set them to their books, we looke that according to their time spent there∣at their profiting should be, and that they should increase in knowledge and learning, as they grow in yeares, and in time spent at their booke, and if they doe not so pro∣fit, we take them from the schoole and set them to some other thing. So that by our owne iudgement, so many of vs as are taught in the schoole of Christ, we should in∣crease in the knowledge of Christ, and as we spend more and more time in the schoole of Christ, so should wee abound more and more in the knowledge of Christ, and if we doe not so, by our owne iudgements we are to bee excluded as non proficients out of the schoole of Christ. And what then becomes of vs? Nothing then to set vs vnto, but as it was said to the vnprofitable seruant, Cast that vnprofitable seruant into vtter darknes, there shall be weeping and gnashing of teeth, so shall it be said to such non proficients, cast that non proficient scholar into vtter dark∣nes, there shall be weeping and gnashing of teeth.

This then, first may teach vs to beware of that leauen of theirs that would haue vs misled vp in ignorance, and beare the world in hand that ignorance is the mother of deuotion. For such a brood of Sathan there is, as will tell you that the Scriptures are darke, and hard to be vnder∣stood, and perilous to bee read; that will highly com∣mend your modestie, if yee presume not to read the Scriptures; that will tell you it is enough for you to be∣leeue as the Church beleeueth, though yee know not how to giue account of your faith; that will allow well of learning nothing, and after many yeares to be neuer the wiser; in a word, that will the sooner suspect you of heresie, the more knowledge yee haue in the Scriptures. Such are they that would haue praying, singing, reading, and all other rites of the Church done in a strange lan∣guage, that would haue vs barred from the reading of

the Scriptures in a knowne tongue, that would haue none but great Clerks and Diuines seene in the Scrip∣tures. But what saith the Holy Ghost? Search the scrip∣tures, saith our blessed Sauiour, for in them yee thinke to haue eternall life, and they are they which testifie of me. Grow saith Peter vnto the Church, in grace, and in the knowledge of our Lord and Sauiour Iesus Christ. And our Apostle, Let the word of Christ dwell in you plenteously in all wisdome. And in this place his praier is for the Church of Philippi, that they may abound more and more in knowledge. Now what can be more contrary and repugnant vnto other, then this doctrine of the Holy Ghost vnto that doctrine of theirs? Our blessed Sauiour sets vs vnto the Scriptures to search them, and they would not haue vs to presume to read the Scriptures. The Apostle Peter, would haue vs to grow in the knowledge of our Lord and Sauiour Iesus Christ, and they would not haue vs looke into the scrip∣tures lest we fall into heresies. Our Apostle would haue the word of Christ to dwell in vs plenteously, and they would haue vs onely to beleeue as the Church beleeueth, and care not though we know not how to giue account of our faith. Our Apostle would haue vs to abound more and more in knowledge, and they tell vs that ignorance is the mother of deuotion. See then whether there be not cause to beware of them, and to bid fie vpon the beast, that speaketh so presumptuously against the word of God. As the Apostle saith vnto the Galatians touching the false Apostles, they desire to haue you circumcised, that they might reioyce in your flesh; so I say vnto you touch∣ing these false Apostles, they desire to haue you close shut vp in ignorance, that they may lead you blindfold at their pleasures into all their deuilish errors, and that they may reioyce in their aduantage by your ignorance. Be∣ware therefore of them, and hearken not vnto them, lest if yee erre in your hearts, because yee know not his waies through your ignorance in the scriptures, he sweare as sometimes he did vnto the Israelites in his wrath, that

yee shall neuer enter into his rest, euen to the heauenly Canaan, whereof that earthly Canaan was a type.

2. This may teach vs to giue all diligence vnto the reading, and hearing, and meditating of the holy scrip¦tures, that so we may abound more and more in all knowledge and vnderstanding. Very lamentable it is, beloued, to see and consider how many hundreths, nay thousands in this cleare light of the gospell, when the scriptures are or may be read and knowne of vs all, yet are as ignorant in the scriptures, and of the things that belong to their saluation, as when they sate in the dark∣nes of Aegypt, when they could see no light of the scrip∣tures, by reason of the strange language. We haue had many Ezraes that haue read in the booke of the law of God distinctly, & giuen the sense thereof that the rest might vnderstand; many Ministers of Christ Iesus, that haue read the law & the gospell vnto vs euery Sabbath day in our Churches; many Preachers of the Gospel that haue plainly opened the scriptures vnto vs, whereby we might be made wise vnto saluation, euen 40 yeares long And haue not the scriptures beene read vnto the greatest number of vs in vaine? Notwithstanding so much prea∣ching, and teaching of the holy word of life, are we not still ignorant, and haue still neede to be taught the very beginnings of Christ, the very principles of religion? Haue we not many masters of Israel, that thinke them∣selues great men, like vnto Nicodemus, that know not those things, which the very babes in Christs schoole ought to know? Haue we not many leaders of the peo∣ple, and masters of families, vnto whose shame it may be spoken, that they haue not the knowledge of God? Haue we not many that if they be asked, are not able to giue an account of their faith, nor know truth from er¦ror, religion from superstition? The thing is too true, and too lamentable. Beloued, hath not the Lord our God said vnto vs all, These words which I command thee this day shall be in thy heart, and thou shalt rehearse them

continually vnto thy childrem, and shalt talke of them &c. and shall we not hearken to his voice to doe according to all he hath commanded vs? Hath not our blessed Sauiour told vs, that this is eternall life to know God to be the onely very God, and him whom he hath sent Iesus Christ, and shall not we labour to grow in the knowledge of God, and of our Lord Iesus Christ? Hath not the holy Prophet said, that blessed is the man whose delight is in the law of the Lord, and which meditateth therein day and night, and shall wee not giue all diligence to the reading, and hearing, and meditating of the holy scriptures? Nay let me I beseech you exhort you, as that godly Father did his people, Pro∣uide you Bibles which are the medicine of your soules, if you will nothing else, at least get the new Testament. In the Bible, there yee haue the whole will of your hea∣uenly father, there yee shall see what legacies he hath be∣queathed vnto you, and what duties he requireth of you. If the father of our bodies had bequeathed vs a great le∣gacie by his will, it would not be much needfull to wish vs get our Fathers will, and to looke diligently into it, to see if not what he requireth of vs, yet what he bequea∣theth to vs, neither would wee sticke at the cost for the search of it, if we knew where to haue it. And shall the father of our soules leaue vs his Will, and by his Will be∣queath vs euerlasting life, and shall we not labour to get his Will? Shall a matter of ten shillings stay vs from the hauing of his Will? shall not we search it and looke diligently into it? Let vs beloued get the booke of Gods law into our hand, and let it not depart out of our mouthes, but let vs meditate therein day and night, that we may obserue and doe according to all that is written therein, as the Lord exhorted Iosua. Let vs likewise flocke as Doues vnto the windowes, vnto the places where the word is preached, and when we haue heard let vs meditate and conferre of that we haue heard. If the children of our bodies had gone to the schoole, and in the space of seauen yeares had profited nothing, what would we say vnto them, or

thinke of them? Hardly enough, no doubt. And what shall we then thinke of our selues, that in the space of for∣tie yeares, are scarce yet past our A. B. C. and haue not yet attained vnto any reasonable knowledge? Let vs hereafter recompence our former negligence, with grea∣ter diligence, and let vs slacke no holy meanes, whereby we may growe into all holy knowledge. Let vs labour to be rich in all knowledge, and leauing the doctrine of the beginning of Christ, let vs be led forward vnto per∣fection. Let vs henceforth be no more children, waue∣ring and carried about with euerie winde of doctrine, but let vs grow vp vnto a perfect man, and vnto the measure of the age of the fulnesse of Christ, that we may be able to comprehend with all Saints, what is the bredth, and length, and depth, and height, and to know the loue of Christ, which passeth all knowledge, that we may be fil∣led with all fulnesse of God. By reading, by hearing, by meditating, by praying, let your care bee to abound more and more in knowledge.

The next thing which here I note is, that the Apostle prayeth for the Philippians, that they may abound more and more in all iudgement, in all iudgement, that is, in sound iudgement, that hauing their wits exercised through long custome, they may discerne both good and euill. So that, as hee would haue them to abound more and more in knowledge, so farther, he would haue them also to abound more and more, in a sound and feeling experi∣ence of spirituall things in themselues, that they might spiritually feele in their hearts and soules that which they knew out of the word. Whence I obserue a further con∣tinuall care necessarie for all Christians, and that is, that they may abound daily more and more, not in know∣ledge onely of Gods will out of his word, but in sound iudgement also, through a feeling experience in them∣selues, of such spirituall things as they know out of the word, that what they know out of the word, they may feele the truth of it by experience in themselues. This

care our Apostle sheweth that hee had, where hee saith, that the thing which he esteemed was to know Christ, and the vertue of his resurrection. Hee knew the doctrine of Christ his resurrection, and hee knew this to be the ver∣tue of Christ his resurrection, that by it the Saints of God rise from the death of sinne vnto the life of righ∣teousnesse. But his desire farther was, that he might feele in himselfe, and know by his owne experience the vertue of Christ his resurrection, by the death of sinne, and the life of righteousnesse in himselfe, that as he knew by the word Christ his resurrection, to haue such a vertue; so by experience in himselfe he might know Christ his resur∣rection to haue such a vertue. And this care the Prophet exhorteth all men vnto, where he saith, Taste and see how gracious the Lord is. Where yee may not thinke that the Prophet speaketh, as if the gracious goodnesse of the Lord could be tasted on with the mouth, or seene with the eye, but his meaning is, that such is the gracious goodnesse of the Lord vnto his children, that they may haue as sound experimentall knowledge thereof, as if they should taste it with their mouths, or see it with their eyes. It is then as if the Prophet had thus said, Know yee doe the gracious goodnesse of the Lord, by his manifolde mer∣cies; and more then so, yee may know it by your owne experience. Acknowledge therefore him to bee gracious, whom by your own experimentall knowledge ye doe (as it were) taste and see to be gracious. As then the Prophet doth exhort vs, and as our Apostle both by example and exhortation moueth vs, our care should be that besides our knowledge out of the word, we might haue a feeling knowledge of that wee know out of the word, by experience in our selues.

This then should teach vs to obserue the mercies and iudgements of the Lord, to obserue the proofe and ex∣perience in our daily life, of such things as wee know by the word, that so we may haue not a contemplatiue one∣ly, but an experimentall knowledge of things in our

selues. As for example, the scripture telleth vs, that the poore crieth and the Lord heareth him, and saueth him out of all his troubles. This we know to be true, because wee finde it so in the word. But our care should be farther to know it by a feeling experience in our owne selues. We must then obserue the mercies of the Lord in hearing vs when we call vpon him, and deliuering vs in euery need∣full time of trouble, & so shall we know not only by the word, but by experience in our own selues, that the Lord heareth the poore when they cry vnto him, and saueth them out of all their troubles. So Dauid besides this knowledge out of the word, that the Angell of the Lord pitcheth round about them that feare him, and deliuereth them, had obser∣ued the truth of it by his owne experience in his deliue∣rance out of the paw of the Lyon, and out of the paw of the Beare, and thereupon was bold to encounter that great Goliah, that vncircumcised Philistim. Againe, we know that the gates of hell shal not preuaile against Christ his Church, because the scripture saith so. But will wee so know it to be so as if our owne senses should tell vs that it were so? Then we must obserue the stormes and tempests, the persecutions and troubles, the batteries and assaults, that Satan in his members makes against the Church, and how the Lord bringeth all their counsels to naught, and maketh their deuises to be nothing else but the imagination of a vaine thing. And thus in all things we must obserue, that by long experience our spirituall senses may be exercised to know the truth of euery thing that wee know out of the word. But so carelesse com∣monly we are, that wee passe ouer the mercies and the iudgements of the Lord, without obseruation at all, whereby we might grow in all iudgement and sound ex∣perience. It may be that some of vs sometimes, will de∣sire to know somewhat out of the scriptures touching the Sacraments, touching the resurrection, touching faith, touching good workes, &c. But what is it? It is onely to know it there, it is not to haue a feeling of it in

our owne soules. If wee haue the text of scripture for proofe, we thinke we haue knowledge enough, but for proofe out of our owne experience in our owne soule▪ we look not after it. But beloued, ye see we should haue a care, as to abound in knowledge out of the Scriptures, so in sound iudgment out of a feeling experience in our selues of the truth of that we know. Let vs not therefore, ••ightly passe ouer the things that we know out of the word, but let vs labour to increase in a feeling knowledge of them in our owne soules. Let vs obserue in our daily experience, that as it is written, so it is indeed, that when we heare or read such and such things out of the word, our owne soules within vs may giue witnesse vnto the same, and say, it is so indeede, in mine owne experience I finde it to be most true. Thus the Apostle exhorteth, and thus it behoueth vs to doe.

The next thing which here I note, is that the Apostle praieth for the Philippians, that their loue may abound more and more in knowledge, and in all iudgement, which is, that their loue might bee founded and grounded in sound knowledge, and in sound iudgement, that each hauing helpe of other, and each being furnished by other, they might the better discerne things that differ &c. Whence I obserue yet a farther continuall care necessarie for all Christians, and that is, that their loue may abound in know∣ledge, and in all iudgement. Though (saith the Apostle) I had all knowledge, and had not loue I were nothing. So on the other side, though we say we haue all loue, and haue not knowledge, it is nothing. for what is all our loue if it be not grounded in knowledge, and in iudgement? Then these are good when they grow vp together, and each hath helpe of other, and which of these soeuer growes vp without other, like vnto Ionas gourd, it will quickly wither. Our care then must be that our loue may abound in knowledge, and in all iudgement. In knowledge, that we may know on whom our loue ought principally to be set. And in all iudgement, that knowing

whom we ought to loue, we may loue them whom wee ought, and as we ought. Let vs doe good, saith the Apo∣stle, vnto all men, but especially vnto them which are of the housholde of faith. Here we are taught whome we ought principally to loue. We are to loue all men, but especial∣ly them that are of the houshold of faith, thē that are ioyned vnto vs in the band of Christianity. And knowing that they are those whō we ought principally to loue we are to loue them in deed & in truth, & the more neerely that they are linked vnto vs in the bands of Christianitie, the more dearely we are to loue them. Otherwise our loue, If it be not in knowledge, and in all iudgement, may do more harme then good, euen as wee see that zeale doth with∣out knowledge; for it was in zeale, but without know∣ledge, that Paul persecuted the Church of God ex∣treamely, and wasted it. And it was in a zeale of the law that the Iewes submitted not themselues vnto the righ∣teousnesse of God: but their zeale was not according to knowledge, as the Apostle sheweth, where hee saith, I beare them record that they haue the zeale of God, but not according to knowledge. So in our loue we may doe good vnto those, and shew kindnesse vnto those to whom wee ought not, if our loue bee not grounded on knowledge, and in all iudgement. And this was it which the Apo∣stle taxed in the Galathians, where hee said, It is a good thing alwaies to loue earnestly in a good thing. That they lo∣ued, and loued earnestly he misliked it not, nay, It is a good thing, saith he, to loue earnestly. But that their loue was not in knowledge and iudgment, that he misliked. They encreased in loue towards thē that seduced them, and abated their loue towards him that had taught them the truth. This he misliked, and therefore tolde them, that it was a good thing to loue earnestly alwaies in a good thing. We must loue, but wee must know that the thing we loue is good, that the person whome we loue is good. And therefore our loue must abound in knowledge, and in iudgement.

This then serueth to condemne our great carelesnesse in making choise on whome wee set our loue, and vnto whom we doe good, and performe duties of loue. Our loue should abound in knowledge out of Gods word, whom to loue; and in iudgement to performe the du∣ties of loue, to whome wee ought. But commonly wee care not where we cast our loue, but as he fits our humor, so commonly wee cast our loue vpon him. If hee will bowze and drinke with vs, if he will game and play with vs, if he will curse and sweare with vs, if he will play the good fellow, and runne to the diuell with vs, then wee will loue him, and what wee can wee will doe for him. Neither can it bee that they should bestowe their loues better, who themselues are no better. Nay, where better graces are, yet is there no better choyce of our loue. We commonly looke rather how he sutes our affections and likings, whom we would loue and fancie, then how he is beautified with the graces of Gods spirit, how well he is grounded and stablished in the faith. And howsoeuer he be scarce sound in the faith, yet if he sute our affectiōs & likings, we grow to more entire loue w^th him then with others, more to beloued. If this, beloued, haue beene a fault in any of vs, let vs learne hereafter to reforme it, and let our loue abound more and more in know∣ledge, and in iudgement. Let vs know out of the word whom we ought to loue, and vnto whome wee ought to doe good, and let vs loue them and do good vnto them. Let neither our knowledge bee without loue, nor our iudgement without loue, neither let our loue be without knowledge, or iudgement. Let vs abound more and more in loue, and in knowledge, and in iudgement; and let our loue abound more and more in knowledge, and in all iudgement.

LECTƲRE XI.

PHILIP. 1. Verse 10.

That yee may discerne things that differ one from another, that yee may bee pure and without offence, vntill the day of Christ.

NOw, hauing spoken of the Apostles praying for the Philippians, and of the things for which his prayer vnto God for them was, namely, for their en∣crease in loue, in knowledge, and in iudgement, that their loue might a∣bound more and more in knowledge, and in iudgement; it remaineth now that we speake of the ends, wherefore the Apostle prayed for the Philippians encrease in these graces, set downe in these words, That yee may discerne, &c.

That yee may discerne, &c.] The first end wherefore the Apostle prayed for the Philippians, that they might a∣bound more and more in knowledge, and in all iudgement, was, that they might discerne things that differ one from an∣other; that is, by their knowledge out of the word, and by their iudgement out of their owne experience, they might discerne betweene good and euill, vertue and vice, false and true Apostles, corrupt and vncorrupt doctrine, and so might follow the good, and fly the bad. The same phrase of speech that is heere vsed, is also vsed in the Epistle to the Romanes, though not so translated in our English Bibles there, as here. Behold, saith the A∣postle there, thou art called a Iewe, and restest in the law, and gloriest in God, and knowest his will, and allowest the things that are excellent: Thus it is there translated and read; as also some translate the phrase here in this place,

reading thus, That ye may allow the things that are excel∣lent. But in that place to the Romanes, the reading in the Margent is better then the reading in the Text, and is all one with the reading here vsed in this place of our Apo∣stle; howbeit, the matter is not great whether reading we admit, both comming much to one: for whether wee reade thus, That yee may discerne things that differ, the meaning is, that vpon triall they might allow the things that are excellent: or thus, That ye may allow the things that are excellent, the meaning is, that vpon the discer∣ning of things that differ, they may allow the things that are excellent. But I follow the reading, as in this place we haue it.

The first thing then which heere I note is, the end wherefore the Apostle prayed for the Philippians, that they might abound in knowledge, and in all iudgement, and it was, that they might trie and discerne things that diffe¦red, right from wrong, truth from error, religion from superstition, &c. that being able to put a difference be∣tweene them, they might allow and follow that which were good, that which they ought. Whence I obserue the end wherefore all Christians ought to labour for en∣crease in knowledge, and in all iudgement, and that is, that they may discerne things that differ, good from e∣uill, right from wrong, truth from error, religion from superstition, &c. that so they may be pure and without offence, vntill the day of Christ, &c. For, therefore are we to follow after knowledge, that we may know what is good and what is euill, what is truth and what is error, and may be able to trie the spirits, and to put a difference between things that differ one from another: and there∣fore are we to labour after a sound iudgement, through a feeling experience in our owne soules, of the truth of those things which wee are taught out of the word, that hauing our wits exercised to discerne both good and euil. we may be pure, and without offence, &c. This place of our Apostle is proofe pregnant enough to this purpose;

where yee see that the Apostle in his loue toward the Philippians praied for them that they might abound in know∣ledge and in all iudgement, to this end, that they might dis∣cerne &c. And wherefore is it that now we the Ministers of Christ, and disposers of Gods secrets doe preach vnto you the Gospell of your saluation, and labor amongst you that yee may be rich in all knowledge, and in all iudgement? Is it not to this end, that ye may be taught in the waies of God, that yee may be able to try the spi∣rits, which is the spirit of truth, and which is the spirit of error, that yee may be able to put a difference betweene good and euill, that yee may be pure in doctrine, in life, and in manners, that yee may be without offence vntill the day of Christ? Yes, beloued, therefore we labour a∣mongst you and admonish you, therefore wee shew you the whole counsell of God, therefore as much as we can we helpe forward your knowledge, therefore wee call vpon you to obserue in your owne experience the truth of those things which yee know out of the word; yea therfore as the Apostle, we pray that your loue may abound in knowledge, and in all iudgement, that in this dotage of the world, wherein there are so many spirits of error, so many that walke not as they ought, because they erre in their hearts, yee may be able to try the spirits, whether they be of God, that yee be not deceiued by them, that yee may be able to put a difference betweene things that differ one from another; that ye may flie the corrupti∣ons which are in the world and be pure; that ye may hold a right course, and be without offence; that ye may denie vngodlinesse and worldly lusts, and be filled with the fruits of righteousnes &c. And if for these ends we thus doe, then for these ends also yee ought euen all of you, all that heare vs, to labour for increase in knowledge and in all iudgement. Reading, hearing, meditating, praying, euery holy course ye ought to vse, that ye may increase and abound in knowledge and in all iudgment, to this end, that in such ignorance ye may be able to dis∣cerne

things that differ, that in such corruption ye may be pure, that in such declination ye may be without of∣fence vnti l the day of Christ, and that in such wallowing in vnrighteousnes ye may be filled with the fruits &c.

Very iustly then are they hence to be reproued, that in seeking after knowledge euen out of the scriptures, propose rather any other end which they should not, then these which they should. For of those that doe vouchsafe to search the scriptures, many there are whose end is to peruert the scriptures, thence to build the fan∣cies of their owne braine, and to beguile vnstable soules. Such are they that seeing the chaste spouse of Christ to leane vpon the scriptures, do by their corruptions of the text, their corrupt glosses vpon the text, their false con∣clusions from the text labour to ouerthrow the truth, and to build their owne errors. Others there are, whose end in seeking knowledge out of the scriptures is onely a vaine ostentation, that men may thinke and speake of them as great Rabbins, good expounders of the law, and very skilfull in the scriptures. Such are they of whose knowledge the Apostle speaketh, when hee saith, that knowledge puffeth vp: for as they regarded nothing in seeking after knowledge but a vaine ostentation, so hauing atteined vnto knowledge they swell and looke so bigg as if all knowledge were shut vp in their breasts. Others there are whose end is, to informe their owne vn∣derstanding, that they may not be ignorant in the law of their God, but may know the storie of the Bible, the course and meaning of the scriptures. Such are they that delight themselues onely with the knowledge of the mysteries of God, but shew not any fruits of their know∣ledge in a sober, honest, and godly life. Indeede men generally in seeking knowledge, out of the scriptures ayme rather at euery other end, then at that whereat they should. But wee, beloued, may not be like vnto them. Here yee see wherefore we should labour to a∣bound more and more in knowledge, and in all iudge¦ment.

Whatsoeuer others doe, let this be our direction what we are to doe. And though the smallest number by farre make the bent of their increase in knowledge the informing of their vnderstandings, and the refor∣ming of their liues, yet let vs set in with this little num∣ber, and let this end stirre vp our desires to increase in knowledge. Let vs labour, and let vs pray that we may a∣bound more and more in knowledge and in all iudge∣ment, euen therefore that we may discerne &c. Let vs know that our increase in knowledge is nothing, if it be not for these ends, and let the desire of these ends in∣crease our thirsting after knowledge.

My next note is from the things themselues where∣fore the Apostle praied, that they might abound more and more in knowledge, and in all iudgement. Whereof the first was, that they might discerne things that differed one from another, that being able to see the difference of things concerning either doctrine, life, or manners, they might in each flie that which were euill, and follow that which were good. Whence I obserue an imployment neces∣sarie and behouefull for all Christians, namely, that ha∣uing their wits exercised through long custome, they may dis∣cerne good and euill, that seeing the difference betweene things, in all kinde of things they may chuse the good, and refuse the bad. Try all things, saith the Apostle, and keepe that which is good. The word there vsed is the same with this in this place of our Apostle, and it signifieth to try, to sifte, to examine; and that which is here spoken vnto the Thessalonians, is spoken in them vnto all the faithfull children of God. What is then the meaning of the Apostle in these words? This yee must know that then there were, as still there are, pestilent and deceiuing spirits, which trouble the Church, and corrupt, or discre∣dit the doctrine of the Gospell. And this also yee must know, that then there were, as still there are some, which because of such men wilfully reiect the doctrine of the Gospell, and others which foolishly beleeue euery spirit

that speaketh in the name of Christ. The Apostle ther∣fore willeth them, and in them vs, neither wilfully to reiect euery thing, because of some wicked men; nor yet foolishly to admit euery thing that is spoken in the name of Christ, but to try, and sift, and examine all things by the rule of the word. And what then? when by tryall we see and discerne things that differ one from another, he willeth vs to keepe that which is good; for that is the end wherefore we are to try things. So that hence we see that it is an imployment very behouefull for vs all, that we may be able to discerne things that differ one from another, that seeing the difference of things wee may imbrace that which is good, & auoide the contrary. The same also we may see by the Holy Ghosts commen∣dation of the men of Beraea, for searching the Scriptures to see whether the things that were spoken were so. It was Paul that preached vnto them, and when he preached vnto them, they turned their books, and lookt diligently into the scriptures to see whether in any thing he diffe∣red from the doctrine of the Holy Ghost. And this is registred both for their commendation, and our instru∣ction, to admonish vs that we are to care that we may dis∣cerne things that differ either in doctrine from corrupt doctrine, or in faith from sound, or in manners from a Christian and holy conuersation. And why? The rea∣son is very plaine: euen that we be not like to the beasts that perish, as the Prophet speaketh of a man that is in ho∣nor and hath no vnderstanding. For what will yee thinke of such a man that cannot discerne betweene chaffe and wheat, drosse and gold, sowre and sweet? Will yee not say that he is like to the beast that perisheth? What then must yee needs say and thinke of that Christian that can not discerne betweene truth and error, religion and su∣perstition, vertue and vice, good and euill? Any better? Nay surely: for these are as wheat & chaff, gold & drosse, and not to discerne betweene them is not to discerne between wheat and chaffe, gold and drosse. If then we

will not be like vnto the beasts that perish, our care must be that out of our knowledge in the Scriptures we may be able to discerne things that differ.

But doe we thus imploy our care? Nay thus farre I haue onely said what we should doe: but what we doe, our vnablenesse to discerne betweene things that differ one from another too too plainly discouer. For what is the cause why so quickly wee hearken vnto those de∣ceiuers that compasse sea and land to make one of their profession, and when he is made they make him twofold more the childe of hell then they themselues are? Why we are so easily seduced to beleeue the spirits of error, and to fall from our owne stedfastnes? Is it not euen hence because we cannot discerne things that differ one from another? They bring vnto vs the fancies of their owne braine, the traditions of their owne Church, lies out of their owne Legends, and we receiue them because wee cannot discerne them from the truth of Christ Iesus. They come vnto vs in the name of Christ Iesus, but bring with them the doctrine of Deuils forbidding to marrie, and commanding to absteine from meats which God hath created to be receiued with thanksgiuing, and we beleeue them, because we cannot try the spirits whe∣ther they be of God, to see which is the spirit of truth, and which is the spirit of error. For God forbid that I should thinke that if we could discerne betweene truth and error, religion and superstition, any of vs would follow their damnable heresies, by whom the way of truth is euill spoken of. Againe, what is the cause why we are often deceiued with the shadowes of good things, with the semblances of things honest, and iust, and pure, with the dimme shewes of vertue, and praise, and holines of life? Is it not euen hence, because we cannot discerne things that differ one from another? Oftentimes we thinke we runne well, when we runne quite a wrong course; oftentimes we count that our praise, which is indeed our dispraise; and a great many of vs thinke that

we haue Abraham to our father, when indeed we are of our father the deuill. And all hence (as I thinke) be∣cause we cannot discerne things that differ.

And yet, tell a great many of vs that we know not good from euill, that we cannot discerne between truth and error, right and wrong, &c. we cannot brooke it, but we disdaine to be counted so simple and ignorant that we cannot discerne things so different. But let me but aske these questions. How is it that so commonly we fly that which is good, and follow that which is euill? How is it that so easily we are drawen oftentimes from the way of truth into error? How is it that vice vnder the colour of vertue, so often doth deceiue vs? Is it not because we cannot discerne good from euill, truth from error, ver∣tue from vice? Either it is so, or worse, for either igno∣rantly we erre, as not able to discerne betweene things that differ, or wilfully we runne a wrong course, as dis∣cerning well enough things that differ, but wilfully run∣ning our selues on the rockes. Beloued, let vs thinke of these things, and let vs be ashamed of it, that we cannot discerne betweene things that differ one from other. It is enough for vs that we haue spent the time past igno∣rantly and foolishly. Let vs henceforth redeeme the time, and learne to discerne things that differ. If we con∣sider the time that we haue spent in the schoole of Christ, we may well thinke that now we should haue so much knowledge as to discerne things that differ one from an∣other. And if truth and error, good and euill, &c. be vnto vs (as yet) as colours vnto blinde men, that we can∣not discerne betweene them, we may well thinke that we are blinde. Let vs therefore go vnto Christ Iesus in his word that we may receaue sight, and see clearely. Let vs reade, and heare, and meditate in the holy word of God, that thence we may know what is good and acceptable vnto God. Let vs pray, and labour by all holy meanes that we may abound in knowledge, and in all iudgement, that we may discerne things that differ one from another.

The second thing wherefore the Apostle prayed that the Philippians might abound more and more in knowledge, and in all iudgement, was, that they might be pure, name∣ly, from any leauen of corruption in doctrine, life, or manners: for so the word heere vsed signifieth, such as are cleare and free from all mixture of corruption, as white wooll neuer dyed, fine flower neuer leauened. And this was so an end of the Apostles prayer, for their en∣crease in knowledge, and in all iudgement, that it seemeth to be subordinate to the former end; for hee would haue them able to discerne things that differ, corrupt from vncorrupt doctrine, &c. that they might be pure from all corruption in doctrine, life, and manners, and for both these causes he prayed that they might abound more and more in knowledge. Hence then I obserue another em∣ploymēt behouefull for all christians, namely, that they may be pure & free frō all corruption in doctrine, life, or manners. For it is not enough that we be able to discerne things that differ one from another, and to know what in doctrine is corrupt and vncorrupt, what in life is good and euill, and what in manners is holy, and what pro∣phane; but farther also it is behoouefull that we be pure from whatsoeuer is corrupt in doctrine, from whatsoeuer is euill in life, from whatsoeuer is vnholy in manners. Know ye not, saith the Apostle, that a little leauen leaueneth a whole lumpe? Purge out therefore the olde leauen, that yee may bee a new lumpe, as yee are vnleauened; for Christ our Passeouer is sacrificed for vs. The Apostle speaketh there of the incestuous person, and hauing sharpely reproued the Corinthians negligence in not punishing him, and wil∣led them to excommunicate him, hee whetteth them thereunto, saying, Know ye not that a little leauen, &c. as if he should haue said, Ye know very well that a little lea∣uen leaueneth the whole lumpe or batch, and know yee not that one naughtie man infecteth and poysoneth the whole congregation? What is then to be done? Purge out therefore the olde leauen that ye may be a new lumpe, cut

off that naughty man from your body, that ye may bee an holy congregation vnto the Lord, as yee are vnleaue∣ned, as ye are called to be holy: for Christ our Passeouer is sacrificed for vs. Which his exhortation, as it serued for that purpose, so did it lessen them, and in them vs, that forasmuch as a little leauen, a little corruption mar∣reth and poysonneth the whole man, therfore we should purge out, we should be pure from all leauen of maliti∣ousnesse and wickednes, euen from all corruption what∣soeuer, that wee may be a new lumpe, holy vessels for the habitation of the holy spirit, as we are vnleauened, and holy, and pure by our calling in Christ Iesus. And why? for Christ our passeouer is sacrificed for vs: where∣by the Apostle implieth thus much, that as the Iewes in the celebration of the feast of the passeouer were to put away for all that time all leauen out of their houses, and onely to eat vnleauened bread; so we, now that Christ our passeouer is sacrificed for vs, are to purge our selues, and to clense the houses of our bodies from all leauen, and filthines, & corruption, & to keep the feast with the vnleauened bread of sinceritie, and truth, holinesse and godlinesse, so that for the whole time of the feast, the whole terme of our life, there be no leauen, no corrup∣tion at all found in the houses of our bodies. Can any thing be more plaine for that puritie which ought to be in vs? Much to the like purpose is that of our blessed Sauiour to his Disciples, where he warneth them, saying, Take heede and beware of the leauen of the Pharises and Sadduces. In which words he warneth them, and in them vs, to look vnto it, that we be pure from all corruption in doctrine. And in that he doubleth the caueat, saying, Take heede, and beware, he sheweth how very behouefull it is to looke vnto it: and in that he calleth corruption in doctrine leauen, he sheweth both the poyson of it that it marres the whole man, as a little leauen that leaueneth the whole lumpe, and likewise the riddance that should be of it out of the houses of our bodies, as of leauen out

of the houses in the feast of the passeouer. So that yee see how behouefull an imployment for vs it is that we be pure from all corruption in doctrine, life, and manners. And the reason is plaine: for what fellowship hath truth with error? or what communion hath good with euill? We cannot serue both God and Mammon: wee must flie that which is euill, and follow that which is good. Halting betweene God and Ball will not serue; we must worship the Lord our God, and him onely must we serue. If we be circumcised Christ shall profit vs nothing: if there be any mixture of corruption in vs, our religion is in vaine. It is but the one of two; either pure, or impure. If we will not be impure, our care must be to be pure.

Here then are met withall such tollerations and in∣dulgences, as either in policie, or vpon any carnal reason, we are wont to take and allow vnto our selues. Whereas the Apost. would haue vs purged of all corruptiō, we will allow some mixture of corruption, and all things shall be well notwithstanding. Againe, we like not of those hot headed fellowes, that precisely vrge a conformitie in all things, according vnto the word, we cannot away with those pure men, that would haue vs so pure, that we should not speake a word amisse, or doe any thing that is euill: We are men, and we must play the goodfel∣lowes now and then, we must sweare now and then, we must runne at ryot now and then, we must drinke, and daunce, and play now and then more then wee should, wee must passe the bounds of modestie, honestie, and Christian dutie, now and then. And if some of vs hap∣pily will not breake out into such termes, yet wee will thinke that sometimes wee may aduenture a little vpon some breach of the law, that we may without great of∣fence commit such and such little sinnes, that a little cor∣ruption, a little yeelding vnto the fashions of the world, cannot doe so much harme, that too much strictnesse and precisenesse is naught; and that to stand so much v∣pon purity and sincerity, is but to make our selues the

talke, and mocke, and by-word of the people. Thus we will be moderaters ouer the holy Ghost, and when hee seemes vnto vs to ouer-reach, wee will bring him to the measure of our owne scantling.

But beloued, let vs not deceaue our selues, God is not mocked, but what he requireth of vs, it standeth vs vpon to take care of the performance of it. The end of our calling is, that we be holy in all manner of conuersation, as he which hath called vs is holy. And therefore hath God chosen vs in Christ Iesus, before the foundation of the world, that wee should bee holy, and without blame before him in loue. And Christ our Passeouer is once, and for euer sacrificed for vs, that henceforth we should keepe the Feast of the Passeouer vnto the Lord for euer; so that now no leauen of corruption at all may be found in all our houses. Let vs therefore take heede how wee make tollerations and indulgences vnto our selues. Let vs take heed how we suffer any leauen of corruption in the houses of our bodies: and let vs rather purge out the olde leauen, that we may be a new lumpe. Let vs striue as much as possibly we can, after this purity that is requi∣red of vs; and let vs assure our selues, that when we haue striuen all that euer we can, after this purity wee shall bee impure enough, and too much. We see what it is that is required of vs, as therefore the Apostle willeth Timothy, Let vs keepe our selues pure, pure from corruption in doctrine and pure from corruption in life and manners, that as our Apostle afterwards exhorteth, we may bee blamelesse and pure, and the sonnes of God without re∣buke in the middest of a naughty and crooked nation. Let our care bee first to discerne things that differ, that wee may skill what is pure, what not, either in doctrine, life, or manners; and then knowing that, let vs care and studie to be pure, and sincere, and without all leauen of corruption, either in doctrine, life, or manners.

The third thing wherefore the Apostle prayed that the Philippians might abound more and more in know∣ledge

and in all iudgement was, that they might be with∣out offence, .1. that they might not stumble at any thing, but hold on in a constant course without stum∣bling, or slipping ba••ke, or standing at a stay, vntill the day of Christ, when their constant perseuerance should be rewarded. For the Apostles desire was, 1. that they might be able to discerne things that differed, what were cor∣rupt and bad, and what were pure and good. 2. That being able to discerne and try all things, they might keep that which were good, and might be pure from all leauen of corruption. 3. That being pure from all leauen of corruption, they might keepe a constant course in their puritie without stumbling, or shrinking backe, or stan∣ding at a stay, and for these causes he praied that they might abound more and more in knowledg•• &c. Whence I obserue a third imployment very behouefull for all Christians, namely that being in a good course they hold on without stumbling, or standing, or shrinking, being pure and cleare from all leauen of corruption, they keep themselues so vntill the day of Christ. Are yee so foolish, (saith the Apostle to the Galathians) that after yee haue begun in the spirit, yee would now be made perfit by the flesh. The Galathians had embraced the Gospell, and obeyed the truth: but now through certaine false Apostles they had fallen from the pure doctrine of Christ, and admit∣ted some corruptions of that doctrine. And therefore the Apostle reproues them sharply, and tells them that it is no course for a Christian to begin in the spirit, and to end in the flesh, but hauing begun in the spirit by embra∣cing the pure doctrine of Iesus Christ, they should end in the spirit, and hold fast that pure doctrine which they had embraced, euen vntill the day of Christ. So that ha∣uing obeyed the truth, we are not to yeeld to any corrup∣tions of the truth, or to let our hold slip, but to hold fast the same vnto the end. It is for the dogge to returne to his owne vomit, and for the sowe that was washed to re∣turne to her wallowing in the mire; but the man that

hauing put his hand to the plough looketh backe, he is not apt to the kingdome of God. Being in a good way, wee must with our Apostle still endeuour to that which is before, and follow hard toward the marke for the price of the high calling of God in Christ Iesus. But I haue lately spoken to this purpose, and therefore now the time being past I will not farther trouble you. Onely with the Apostle I pray, that your loue may abound more and more in know∣ledge and in all iudgement &c.

LECTƲRE XII.

PHILIP. I. Verse 11.

Filled with the fruits of righteousnes, which are by Iesus Christ vnto the glory and praise of God.

IT remaineth now that we come vnto the fourth and last end here mentio∣ned, wherefore the Apostle praied that the Philippians might abound more and more in knowledge, and in all iudge∣ment, and that was that they might be fruitfull in all good works, set downe in these words, Filled with the fruits &. In which words I note, 1. the measure of good works, which the Apo¦stle wisheth to be in the Philippians, which is, pressed downe and shaken together, euen that they may be filled with the fruits of righteousnesse. 2. The definition of good works, in that they are called the fruits of righte∣ousnesse. 3. The fountaine whence, or author from whom good works, if indeed they be good works are, and that is Iesus Christ. 4. The end whereunto good works, if indeed they be good works, doe tend, and that

is, vnto the glory and praise of God. So that besides the maine point, which is the Apostles desire that the Philip∣pians might be full of good works, here hence wee may know all the causes of good works. The materiall cause, or matter and substance of good works is hereby known that they are called the fruits of righteousnesse: for this sheweth that the very matter and substance of good works is those good actions which as good fruit grow and spring out of the righteousnes of God in vs. The formall cause, or reason which causeth our works to be good works, is hereby likewise knowne that they are cal∣led the fruits of righteousnesse: for this sheweth that the reason why our works are good works, is because of their conformitie vnto the law of God, because they are done in righteousnes according to the righteous law of God. The efficient cause, or author from whom good works are is hereby knowne, that it is said that they are by Iesus Christ: for this sheweth that Iesus Christ worketh in vs whatsoeuer works are good & agreeable to the righte∣ous law of God. The finall cause, or end of good works wherunto they are to be referred, wherfore they are to be done is hereby knowne, that it is said that they are by Ie∣sus Christ vnto the glory and praise of God: for this sheweth that the end wherefore we are to abound in euery good worke, is the glory and praise of God, that his name thereby may be glorified. These are the things which these words seeme vnto me to conteine. Now let vs see what obseruations we may gather hence for our farther vse and instruction.

The first thing then which here I note, is the rich grace wherewith our Apostle would haue the Philippians to abound, in good works: for he praied that they might abound more and more in knowledge and in all iudgement, as for other ends before spoken of, so for this, that they might be filled with the fruits of righteousnes, that they might abound in euery good worke. My obseruation hence is, that we are not onely to doe the things that are

good, and to worke the works of righteousnes, but we are to abound in euery good worke, to be filled with the fruits of righteousnes. To doe good, and to haue our fruit in holines and righteousnes, is a thing much vrged, and often commanded by the Holy Ghost in the scrip¦tures, and it is so cleare a case that it cannot be denied or shifted, but that we are to do the things that are good, & to worke the works of righteousnes. Yet so cūning are we to deceiue our selues, that if at sometimes we haue done some things well, we thinke we haue obeyed the voice of the Lord herein, though we come far short of being filled w^th the fruits of righteousnes. The Holy Ghost therfore to meet with our foolish wisdom, and to cleare the point, plainely sheweth in many places of the scripture, that as wee are to shew forth good works, so we are to be rich in good works; as we are to liue righteously in this pre∣sent world, so we are to be filled with the fruits of righte∣ousnes, that in our whole spirit, soule, and body through∣out our whole life, the fruits thereof may appeare. We cease not to pray for you, saith the Apostle to the Colossians, and to desire that yee might be filled with knowledge of his will, in all wisdome and spirituall vnderstanding, that ye might walke worthy of the Lord, and please him in all things, being fruitfull in all good works. The words are much like to these of our Apostle: wherein yee see he saith he praied for them vnto the Lord, that they might be filled with the knowledge of his will, in all wisdome and spirituall vnderstan∣ding, to the end that they might walke worthy of him, and please him in all things, and be fruitfull in all good works: giuing them, and in them vs thereby to vnder∣stand, that we are to walke worthy of the Lord, & there∣fore to please him in all things; that we are to please him in all things, and therefore to be fruitfull in all good works, like good trees bringing forth much fruit, vnto the glory and praise of God. Againe, he that abideth in me, saith our Sauiour, and I in him, the same bringeth forth much fruit; and herein, saith he, is my father glorified, that ye beare

much fruit. In which place our Sauiour likeneth him selfe vnto the vine, and his disciples and children vnto the branches of the vine. Now how shall wee know that wee are branches of the vine Christ Iesus? If wee beare much fruit in him, if we will glorifie the Fa∣ther, if we will know that we abide in Christ Iesus, and that he abideth in vs, if we will know that we are bran∣ches of the true vine Christ Iesus, wee must not be like vnto the figge tree that bare no fruit but onely leaues, but we must beare fruit, and much fruit, and much fruit in Christ Iesus. It is not here a grape and there a grape, here a cluster and there a cluster that will serue the turne, but we must beare much fruit; neither is it wilde grapes, and fruit in the flesh that we must beare, but wee must beare much fruit in Christ Iesus, we must be rich in the fruits of the spirit, rich in good works. And this was it that was commended in that vertuous woman Tabitha, that shee was full of good works, and almes which shee did. Whose example we may not passe ouer with a bare rea∣ding or hearing of it, without making farther vse of it then to know that it was so; but we must know, that it was written for our learning, to admonish vs, that as she was, so we should be full of good works and almes deeds, of good works in generall, and of almes deeds in particular.

But what is the reason that we should be filled with the fruits of righteousnes? We haue already heard ma∣ny reasons: as that we may please the Lord in all things; for so we doe please him in all things, if we be fruitfull in all good workes. Againe, that wee may glorifie God the Father: for herein is the father glorified if we beare much fruit. Againe, that we may know that we abide in Christ and Christ in vs: for he that abideth in Christ and Christ in him, the same bringeth forth much fruit. Againe, that there may be none vnrighteousnes in vs: for so shall we be free from vnrighteousnes, if we be filled with the fruits of righteousnesse. Againe, because we our selues should be

as good trees, the planting of the Lord, trees of righteousnes, ••s the Prophet speaketh: for so shall we be knowne to be good trees, if we bring forth good fruit, and the more good fruit that we beare, the better trees we shall be. That therefore we may be trees of righteousnesse, wee should be filled with the fruits of righteousnes; that we may be the planting of the Lord, we should bring forth much fruit in the Lord; that we may be as trees planted ••y the water side, we should alwaies bring forth fruit in due season. All times of the yeare our boughes, euen the boughes of our spirit, soule, and bodie should be full of the fruits of the spirit, of the fruits of repentance, of the fruits of holinesse, of the fruits of righteousnes. The trees of the garden haue their seasons to beare their fruit, and in their seasons they doe not alwaies take; but all times are due seasons for our bearing of fruit, and at all times our trees should be so well taken, that their tender ••oughes should be euen loden with fruit.

Here then first beloued take a caueat, to beware of them that tell you that we make no reckoning of good works, that all our preaching is of an idle and dead faith, that we are afraid in our Sermons to make any mention of good works, and that when we mention them, either we condemne them, or speake so coldly of them, as if there were no worth at all in them. Let your owne eares witnesse what we preach vnto you, and whether they do not most vntruly slander vs that thus speake of vs. What more doe we beat vpon and vrge then that yee may be pure, that ye may be without offence vntill the day of Christ, that yee may be filled with the fruits of righte∣ousnesse, and abound in euery good worke? Answere them therfore out of your owne knowledg, & tell them that they are of their father the deuill, who is a lier, and the father thereof. Yee your selues know it, and therefore may boldly speake it.

Secondly, let this be as a spurre to pricke vs forward, and to stirre vs vp to euery good worke. For should we

be filled with the fruits of righteousnes, and abound in euery good worke? How is it then that we are so barren in good works, like vnto the heath in the wildernes that bringeth forth no fruit that is good. Abound in works we doe, but it is in the sinfull works of the flesh, not in good works of the spirit: and full of fruits we are, but it is of the fruits of vnrighteousnes, maliciousnes, cruel∣tie, oppression, and the like, not full of the fruits of righ∣teousnes. If there be here and there a cluster of grapes, as in the gathering after the vintage, if wee doe some things well, though they be nothing in comparison of the euill that we doe, if after we haue runne at ryot a long time, at length we haue some fruit in holinesse, if in the moderation and gouernment of our affections and acti∣ons, we doe more sauour of the spirit then in the com∣mon course of the world men doe, then we thinke well of our good works, and count our selues such as haue well profited in the schoole of Christ. But to vrge vs to be filled with the fruits of righteousnes, to be fruitfull in all good works, to haue our whole conuersation holy, to shew forth the fruits of the spirit, in our whole spirit, soule, and bodie throughout our whole life, this we can∣not brooke, and this is a thing wherein the Preacher may well striue with vs, but wherein he shall not preuaile with vs. For here it is with vs, as it was with the yong man in the Gospell, who soothed vp himselfe as if hee had beene as good a man as liued, till it was said vnto him, If thou wilt be perfit, goe sell that thou hast, and giue it to the poore, and thou shalt haue treasure in heauen; but then he hung downe the head, and went away sorrow∣full: so we, many of vs while it is said, doe that which is good, let your conuersation be honest, haue your fruit in holinesse, we comfort our selues as hauing obserued these things, but when it is said, abound in euery good worke, be yee filled throughout your whole man, and throughout your whole life with the fruits of righteous∣nesse, then we hang downe the head, and all the exhor∣tations

in the world will not preuaile thus farre with vs. That the Lord shall open his hand, and fill vs with plen∣teousnesse in all good things, we can brooke it very well but where is he that is filled with the fruits of righteous∣nesse, to the glory and praise of his name? Some one Tabitha, it may be may be full of good works, but with the rest it is well if they be not as bad as the worst. Let vs beloued now that we know what we should be, striue vnto that which should be. Let vs as we should be, be trees of righteousnes, filled with the fruits of righteous∣nesse. As as we are purged by Christ Iesus to be a pe∣culiar people vnto him, zealous of good works; so let vs abound in euery good worke. Let vs not onely flie that is euill, and doe that is good, but as men sanctified throughout in spirit, soule, and bodie, let our whole life and conuersation be such, as becommeth the Gospell of Christ Iesus. The more fruit we beare, the better trees we are; the more by our fruits we glorifie God the Fa∣ther, the more sure we are that we are branches of the true vine Christ Iesus. Let vs therefore giue all diligence, vse all holy meanes, and pray that we may abound more and more in the knowledge of Gods will, that we may discerne things that differ, that we may be pure, and without offence vntill the day of Christ, filled with the fruits of righteousnesse, and being fruitfull in all good works.

The next thing which here I note is, that the Apostle calleth good works, the fruits of righteousnes. For it is as if he had said, filled with good works which are the fruits of righteousnes, therefore called the fruits of righteous∣nes, because they spring from righteousnes, as the fruit from the tree. The obseruation then hence is, that good works are the fruits of righteousnes. Righteousnes that is the tree, and good works they are the fruit of the tree; so that as first must be the tree, and then the fruit; so first we must be righteous, euen by the righteousnes of God in vs, before we can doe the works that are good. Now

what is our righteousnes before God? Our Apostle tel∣leth vs in the third chapter of this epistle, euen that righ∣teousnesse which is through the faith of Christ; for as Abraham beleeued God, & it was imputed to him for righte∣ousnes so our faith in Christ Iesus who is made of God vnto vs wisdome, and righteousnes, and sanctification, and redem∣ption is accounted vnto vs for righteousnes before God. First then we must beleeue in Christ Iesus, whom God hath set forth to be a reconciliation through faith in his bloud, before we can doe any works acceptable vnto God; and being iustified by faith in Christ, then are our works good and acceptable vnto God. And to this our Apostle giueth testimonie where he saith, Vnto the pure all things are pure, but vnto them that are defiled and vnbelee∣uing, is nothing pure, but euen their mindes and consciences are defiled. In which words, by pure he meaneth them whose hearts are purified by faith in Christ Iesus, as the antithesis in the next clause sheweth, where he expresseth whom he meaneth by impure men, euen vnbeleuing men. Hence then it is plaine, that when once our hearts are purified by faith in Christ Iesus, not onely the things which by the law are counted vncleane are cleane and pure vnto vs, but our works also are good and holy; but till our hearts be purified by faith in Christ Iesus, neither any of the things which by the law are counted pure are pure vnto vs, neither is any worke of ours good, but how good soeuer it be in shew, yet it is indeed abomina∣ble before God. To the like purpose is that of the Apo∣stle, where he saith, that without faith it is impossible to please God: where the Apostle shewing the dignitie and excellencie of faith, amongst other things commendeth it for this, that by it, as Henoch did, we please God; but without faith, saith he, it is vnpossible that any worke of ours whatsoeuer should please God. So that our works if they be good, they are the fruits of righteousnes, euen of the righteousnes which is of God, through the faith of Iesus Christ, otherwise if they spring not from that roote they are not good.

Here then, first learne to beware of them that tell you that our good workes, are that righteousnesse whereby we are iustified before God. Yee see the Apostle tel eth you, that they are the fruites of righteousnesse. Aswell therefore may they tell you, that the fruite of tree is the tree, as that our good workes are our righteousnesse be¦fore God. Let God bee true, and euery man a lier. If hee haue said, that they are the fruites of righteousnesse, then assure we our selues, that they are spirits of error that tell vs that they are our righteousnesse.

Secondly, hence learne to beware of them that tell you, that men not begotten in the faith of Christ Iesus, are able to doe the things that are good and pleasing vn∣to God; for either you must not belieue the holy Apo∣stle, or rather the holy Ghost, speaking by the mouth of the Apostle; or else you must know, that they onely do the things that are good and pleasing vnto God, that are iustified by faith in Christ Iesus: for this the holy A∣postle hath said, That good workes are the fruites of righte∣ousnesse. Either then our good workes must spring and proceed, from the righteousnes of God by faith in Christ Iesus in vs, or else they are not good: so that they onely that are iustified by faith in CHRIST IESVS, doe the things that are good. And therefore they that tell you otherwise, they are led by the same spirit of error tha•• they are who tell you, that by our workes we are iustified before God.

Thirdly, let this teach vs how to examine our workes whether they be good or no. Are they the fruites of righ∣teousnesse? Do they proceed from a true and liuely faith in Christ Iesus? Is the fountaine pure whence they spring, and their end good whereunto they tend? Then bee bolde they are good workes. Otherwise, if there bee no such warrant for them, seeme they neuer so good, yet they are not good. Examine but our works according to this rule, and surely we will not all of vs be found full of good workes.

The third thing which here I note is, that the Apostle saith, that these fruites of righteousnesse wherewith hee would haue the Philippians filled, are by Iesus Christ. Whence I obserue the Author of euery good worke in vs, and that is Christ Iesus, by the grace of his holy spirit: for as the Apostle saith, We are not sufficient of our selues, to thinke any thing as of our selues, but our sufficiencie is of God. Now, if of our selues we be not sufficient to thinke a good thought, but that must onely be suggested by Gods spirit, then how shall wee bee sufficient of our selues to doe any thing that is good? Nay, our Apostle tels vs in the next Chapter, that it is God which workes in vs both the will and the deed, euen of his good pleasure. Nei∣ther thought of the heart, nor affection of the will, nor worke of the hand, but if it be good, it is by the operati∣on of the holy spirit in vs. Nay, take an argument euen from hence; Good workes they are the fruites of righte∣ousnesse. Now doth the fruite of a tree bud or grow by the labour or skill of man. Nay, hee planteth and wate∣reth, but God onely giues the fruite in due season. Right so it is not in man to doe that is good, but if he doe that is good, it is of God. Worke of himselfe he may, and to worke that which is euill hee is too proane of himselfe; but if he worke any thinke that is acceptable vnto God, it is wholly by the spirit of God. And why? That God may be all in all, and that he may haue the glorie of all.

Let this sufficiently warne vs to beware of them, and arme vs against them, that would perswade vs that wee are able of our selues to doe that is good, at least if wee be holpen by grace. If wee thinke, or will, or doe any thing that is good, whatsoeuer fruite of righteousnesse it is that is in vs, it is by Iesus Christ, not of our selues, for then we had wherein to reioyce in our selues, but on∣ly of his good pleasure, that by his good spirit worketh it in vs. This our Apostle telleth vs, and this wee learne from him, and if any man preach vnto vs, or teach vs o∣therwise then this that wee haue receaued, let him bee accursed.

Secondly, let this teach, vs vnto whome all praise is ••ue for whatsoeuer good is in vs. Whatsoeuer good is ••n vs, it is by Iesus Christ. So that our song is alwaies to ••e as the song of the Angels in the Apocalips, Praise, and honour, and glorie, and power be vnto him that sitteth vpon the ••hrone, and to the lambe for euermore. His name is to bee blessed, and the power of his spirit is to bee acknowled∣ged, in whatsoeuer good in whatsoeuer good worke is wrought in vs.

The last thing which here I note is, touching the end of good workes, which as they are by Iesus Christ, as the author and worker of them in vs, so they are to be done to the glorie and praise of his name. Whence I obserue, vnto what end our workes must be done if they be good, and that is vnto the glorie and praise of God. Ye know that of the Apostle, where hee saith, Whether yee eate, or drinke, or whatsoeuer ye doe, doe all to the glorie of God. As also that of our Sauiour, where he saith, Let your light so shine before men, that they may see your good workes, and glo∣rifie your father which is in heauen. And that of Peter, where he saith, Haue your conuersation honest amōg the Gen∣tiles, 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. By which, and many other places which might be alleaged to this purpose, it appeareth, that the end whereunto our workes (if they bee good) must bee referred, must be the glorie and praise of God that there∣by he may be glorified, both by vs, and by others which see our good workes.

Here then, first, we learne not to credite any that shall tell vs, that any action of any vnregenerate man can be good. For, what is the end of such men in their actions? Is it the praise and glorie of God? Nay, it is their owne praise, and the praise of men which they seeke after, in all the most glorious things that they doe. But hence wee learne that so our workes are good works, if they be by Iesus Christ, vnto the glorie and praise of God.

Secondly, hence we learne, that the end of our good workes is not to be, that thereby we may merite heauen but that thereby God may bee glorified. Nay, if our workes bee thereby to merite heauen, they cannot be to the glorie and praise of God. For how much so euer is giuen to merite, so much is taken from the glorie of God. Either therefore we must renounce all merite, or else whatsoeuer we say, our workes are not to the glorie of God.

Thirdly, this teacheth vs, whatsoeuer we doe, to do it to the honour and praise of God. Let this therefore bee our end in all that euer wee doe, that thereby God may be glorified: and let vs know that, so onely, that which we doe is good, if we do it to this end.

LECTƲRE XIII.

PHILIP. I.

Verse 12. I would yee vnderstood, brethren, that the things which haue come vnto me, are turned rather to the furthering of the Gospell.

13. So that my bands in Christ are famous through∣out all the iudgment hall, & in all other places.

14. Insomuch, that many of the brethren in the Lord are boldened through my band, and dare more frankly speake the word.

WE haue spoken of the Apostles exor∣dium, or entrance to his Epistle, and therein of such things as whereby he testified his loue towards the Philip∣pians, thereby to winne their attention vnto him, and likewise of such obser∣uations as that scripture offered, together with such vses

and instructions thence as seemed most behouefull for 〈◊〉〈◊〉. Now in the rest of this chapter is set downe the Apo∣••••les narration. Wherein first he tells them of his pre∣••••nt state, how at this present when he wrote vnto them ••atters stood with him, and this he doth from vers. 12. 〈◊〉〈◊〉 19. Secondly, hee tells them for hereafter what his ••ope is, namely, that all shall turne to his owne saluation, 〈◊〉〈◊〉 the furthering of the Gospell, and to their ioy and ••omfort, and this he doth from vers. 19. to the end of ••he chapter. The end and drift of the whole narration ••as, to comfort the Philippians, that they should not be ••wallowed vp of ouer-much heauinesse for his bonds, ••or therefore shrinke from their good profession.

Now touching the former part of the Apostles narra∣••••on, wherein he tells them in what state his matters now ••resently were, what effect the bands which he susteined ••or Christ his sake and the Gospels, at that present had. ••. Therein we haue the proposition of the narration, or ••he maine point whereof he speaks. 2. The confirma∣••••on or proofe thereof by two notable effects of his ••ands. 3. An amplification of the latter effect, toge∣••her with an answer to an exception which might be ta∣••en. The proposition, or maine point of the former ••art of the narration is this, that his persecution and im∣••risonment rather furthered then hindered the Gospell, ••et downe vers. 12. Now this is confirmed and proued, ••y two notable fruits and effects of his persecution and ••mprisonment: the former whereof was this, that by oc∣••asion of his bands, Christ and his Gospell were knowne ••n Nero his Court, in Rome, and in other places; ••nd many brought vnto the faith of Christ Iesus both ••n Nero his Court, and in other places, set downe vers. 13. The latter fruit and effect of his persecu∣••ion and imprisonment was this, that through his bands and constancie therein, many of the brethren were emboldned more freely and frankly, to professe ••nd preach the Gospell of Christ Iesus then before, set

downe vers. 14. so that by his bands the Gospell was both farther dispersed into many places, and likewise more fruitfully embraced in the hearts of many bre∣thren. The amplification of this latter fruit and effect of his bands is by way of distribution. For of those bre∣thren, that through his bands were emboldened to preach Christ more frankly then before, all of them were not of one minde in preaching Christ, but some preached Christ through enuy and strife, not purely and of a good minde, but to adde affliction vnto his bands; others preached Christ of a good minde towards the Gospell of Iesus Christ, and of loue vnto the Apostle, set downe vers. 15.16.17. And because it might be said, that hee had no cause to reioyce in that any preached Christ not of a sincere and good minde, he answere••h that, and saith, that he reioyceth and thinketh he hath good cause so to doe that Christ is preached, be it sin∣cerely, or not sincerely, let them looke to that, but he is glad that Christ is preached, set downe vers. 18. Thus much for the generall order, and meaning of these words in this former part of our Apostles narration. Now, let vs a little more particularly examine the mea∣ning of these words, wherein are set downe the propo∣sition, or maine point, and the proofe thereof.

I would yee vnderstood, brethren, that the things which haue come vnto me] What were those? Euen all those things which befell him in his sayling towards Rome, at his first going thither from Ierusalem, but especially his bands in his first imprisonment at Rome. For this yee must vnderstand, that Paul was twise prisoner at Rome: once in the beginning of Nero his reigne, about the se∣cond yeare of his reigne; and againe in the latter end of his reigne, about the thirteenth yeare of his reigne. For when being at Ierusalem he was put from Claudius Lysias vnto Felix, and againe from Felix vnto Festus, and still the Iewes hunted after his bloud, at length he was constreined to appeale vnto Caesar, vnto the Emperor

of Rome, then Nero. Whereupon he was sent thither, and after many perills and dangers escaped by the sea, he came to Rome, where he was prisoner two yeares at the least, Luke testifying so much. At which time hee wrote diuers Epistles vnto the Churches, which he had planted in the East, as vnto the Galathians, vnto the Ephesians, vnto the Colossians, vnto the Thessalonians, as some thinke, and this vnto the Philippians. But as the Apostle hoped that the Lord would, as we read in the next chapter; so at this time he did deliuer him from the mouth of that lyon Nero, both he being lesse cruell now then afterwards he grew to be, and the Lord hauing or∣deined that by him many of the Gentiles should heare the Gospell, vnto whom it had not as yet been preached. This, as I said, was about the beginning of Nero his reigne. Againe, about the latter end of his reigne he was cast into prison at Rome, and then he was indeed de∣uoured by that lyon, slaine by that cruell tyrant and per∣secutor Nero. Whatsoeuer then in this Epistle is spoken of the Apostles bands, yee must vnderstand it meant of his first imprisonment at Rome. By the things then which came vnto him in this place, we must vnderstand his bands in his first imprisonment at Rome. Now what of these? These (saith the Apostle) are turned rather to the furthering of the Gospell, then to the hindering of it, contrary to the hope of the aduersaries of the Gospell, which did cast him into prison: for they hoped, that his bands would preuaile much to hinder the course of the Gospell; but he tells the Philippians, that the Lord had turned them rather to the fu••thering then to the hinde∣ring of the Gospell. But how could that be? Very well. For so his bands in Christ, .i. which he susteined for Christ his sake and the Gospels, were famous through∣out all the iudgement hall, .i. throughout all the Empe∣rors Court, and in all other places both of the Citie, and of other Countries. But how were his bands famous in all these places? Namely, because by that occasion the

〈1 page duplicate〉〈1 page duplicate〉

〈1 page duplicate〉〈1 page duplicate〉

〈1 page duplicate〉〈1 page duplicate〉

〈1 page duplicate〉〈1 page duplicate〉

〈1 page duplicate〉〈1 page duplicate〉

〈1 page duplicate〉〈1 page duplicate〉

Gospell came to be knowne, and to be beleeued by many in all these places. This was the first fruit of his bands, by them the Gospell was farre dispersed. Againe, through his bands and constancie therein, many of the brethren in the Lord, many Pastors and Teachers of the Church, were emboldened more frankly and freely to speake the word, .i. to professe and preach the Gospell, then before they durst. And this was the second fruit and effect of his bands, by them the Teachers of the word tooke courage, to speake the word more boldly then be∣fore they had done. Plaine therefore it was that con∣trary to the hope of the aduersaries of the Gospell, his bands were turned rather to the furthering, then to the hindering of the Gospell, inasmuch as by occasion of his bands both the Gospell was farther spred and disper∣sed then before, and likewise the Preachers of the Gos∣pell more incouraged and emboldned to preach the Gospell then before. Thus much of the sense of the words. Now to the obseruations.

Here might be noted the Apostles carefulnes to take away the scandall and offence of his bands, wherewith the Philippians might happily bee troubled, and thereat take offence. And thence might bee obserued the care which Pastors ought to haue, of taking away whatsoeuer may breed any doubt, or occasion, any offence amongst their people. The neglect of which care doth often so much harme, that their silence in the Church were as to∣lerable, as their carelesnesse to remooue all scruples and occasions of offence from the people. But I rather come vnto the maine poynt here to be noted, which is the A∣postles asseueration, that his bands and imprisonment turned rather to the furthering then to the hindering of the Gospell, for contrarie to the expectation and hope of those aduersaries of the Gospell, that cast him into pri∣son.

Whence I obserue, that the persecutions & afflictions of the Saints of Christ Iesus, do rather further then hin∣der

the gospel, rather encrease thē diminish the Church. Ye know the burdens & afflictions of the children of Is∣raell in Egypt, the house of their bondage vnder Pharaoh, and the Aegiptians. Come, saith Pharaoh, let vs worke wisely with the people of the children of Israell, least they mul∣tiply, and it come to passe that if their bee warre, they ioyne themselues vnto our enemies, and fight against vs &c. Wher∣vpon by cruelty they caused the children of Israel to serue, and made them weary of their liues by sore labour in clay, and in bricke, and in all worke in the field, with all manner of bondage which they laid vpon them most cruelly. Yea and a commandment came from the King vnto the midwiues, that so many sonnes as were borne to the weomen of the Ebrewes they should kill them. No∣table practises indeede that they should not multiply. But what saith the Holy Ghost? The more they vexed them, the more they multiplied and grew. The Egypti∣ans they vexed the Israelites lest they should multiply, but the more they vexed them, the more they multi∣plied: the Egyptians they laid vpon them all cruell bur∣dens to hinder the growth of the Church there, but the Lord turned that which they did, rather to the increasing then to the diminishing of the Church there. Ye know also the great danger of the three children, Shadrach, Mesech, and Abednego in the land of their captiuitie, how greeuously the Chaldeans accused them vnto Nebu∣chadnezzar, for not worshipping the golden image which he had set vp, and how the King in a great furie and rage, commanded them therefore to be cast into the middest of an hote fiery furnace, which also was done as the King commanded. So that now it was like that idolatry should increase, and that the worship of the true God of Israel should decrease, because of this cruell execu∣tion vpon these three children, for the maintenance of his holy worship, and refusall to worship the image. But loe how the Lord turned this to the spreading and pro∣pagation of his holy worship, throughout all the domi∣nions

of Nebuchadnezzar. For the Lord hauing wrought a mighty deliuerance for the three children, in sauing them from the power of the fire, so that neither an haire of their head was burnt, nor their cotes changed, nor any smell of fire was vpon them, both all the Nobles and great Princes which came to worship the golden image, were spectators of this great wonder which the true God of Israel wrought, and Nebuchadnezzar himselfe blessed the God of Shadrach, Meshach, and Abednego, for deliue∣ring his seruants that yeelded their bodies, rather then they would serue or worship any God saue their owne God; and likewise made a decree, that none of all his people should dare to speake any blasphemy against the God of Israel. Thus the Lord turned their practise and deuises against his holy worship, vnto the propaga∣tion of his holy worship, so that when it seemed almost to haue perished it was farther dispersed. And as this may be seene in Moses and the Prophets, so also it is clearely ouer-ruled in the new Testament. You know the rage of Satan, and his instruments against our blessed Sauiour. from his cradle to his crosse how did they per∣secute him, and all to destroy & to abolish his kingdom for euer? How was he persecuted and forced to flie from place to place euen in his infancie? How often was he tempted by the Deuill in the wildernes? How despite∣fully was he intreated by the high Priests, the Scribes, and Pharisies, and the rest of the Iewes? How was he mocked, buffeted, spit vpon, crowned with a crowne of thornes, accused, condemned, and crucified betweene two theeues? And when they had taken him and cru∣cified him, then they thought they had made sure worke for the rooting out of his name, and of his doctrine for euer. But so the Lord prouided, that by his crosse his kingdome was established, and by his death the life of his Church was preserued, so that his sufferings and his wrongs were turned to the best, and that which they pre∣sumed would haue hindered the Gospell, turned to the

furthering of the Gospell. Not to trouble you with moe proofes to this purpose, ye know the persecutions and affli∣ctions, the bands and imprisonment of our Apostle. And when his aduersaries had now gotten him cast into prison, they thought that now he should be safe from preaching any more in Christ his name, that the rest when they should heare of him should be daunted, and not dare to preach the Gospell, and indeed that thus the whole course of the Gospell should most certainely be hindered. But such was the Lord his prouidence, that he turned their deui∣ses into the imagination of a vaine thing, and that which they thought should haue beene to the hindering, he turned rather to the furthering of the Gospell. For, as himselfe here witnesseth, by occasion of his bands, both the Gospell was farther propagated, euen vnto the Emperors Court, into all places of the Citie of Rome, and into many other Countries, in all which places many thereby were brought vnto the obedience of the faith, and of the Gospell of Christ Iesus; and likewise thereby the Gospell tooke bet∣ter setling, and deeper rooting in the hearts of many of the Pastors of the Church, insomuch that many of them were so farre from being danted by his bands, that thereby they were a great deale bolder then before, and durst more frankly and freely professe and preach the Gospell then be∣fore. So that whether we looke into Moses, or the Pro∣phets, vnto Christ, or his Apostles, still we shall finde that ••he persecution, afflictions, and bands of Gods Saints rather further then hinder the Gospel, rather make for then against the increase of Christ his kingdome vpon earth, rather help then hurt the Church.

But how comes this to passe? The aduersaries of God•• ••aints intend no such thing. No indeed, their whole desire and endeuour in troubling and persecuting the saints of God, is to make hauocke of the Church, and to hinder or abolish the Gospell of Iesus Christ. How then? Is it by the meris of the Saints, by the vertue of their sufferings, by the force of their bloud which they shed for the Gospell? No,

nor so: for all their merits are not of that worth, all their sufferings and deaths haue not that vertue, that thereby the Gospell should be fu••thered, or the Church increased. How then comes it to passe that the persecutions and sufferings of the Saints doe further the Gospell? 1. By the power of Christ. 2. By the example of the Saints constancie in their sufferings. 3. By the freedome of the Gospell then when the Saints are bound for the Gospell. For such is the power of Christ, that howsoeuer their enemies doe band themselues against his Saints, so to worke the subuersion of the Gospell, and of the truth of Christ Iesus, yet he can at his pleasure, and doth make their deuises to be of none ef∣fect, nor onely so, but turneth them to a cleane other end then they had imagined. And therefore the Psalmist saith, Why doe the heathen rage and the people murmure in vaine? The kings of the earth band themselues &c. As if he should haue said; The enemies of Christ plot and practise all that euer they can against him, and against his truth and gospell▪ but all in vaine: for the God of heauen sees them and laughes them to scorne, he either frustrateth their wicked plots and practises, or turnes them to his owne glory. Againe, when men see the Saints constancie in their suffe∣rings, how little are they danted with the furie of their ad∣uersaries? how patiently they suffer their bands and perse∣cutions? how by the mighty power of God assisting them and strengthning them, ••hey do euen in their death triumph ouer death, this very example of their constancie brings many vnto the Church, and much furthereth the Gospell. And h••revpon is that knowne saying that the bloud of the Martyrs is the seede of the Church. Againe, the word of God is not bound, though the Saints doe suffer euen vnto bands, as the Apostle saith, I suffer trouble as an euill doer euen vnto bands, but the word of God is not bound. And there∣fore in their bands for the Gospel•• sake, they may preach and publish the Gospell so much, that their bands may be to the furthering rather then to the hindering of the gospel; as we read that our Apostle in this his imprisonment at

Rome for two yeares space preached the kingdome of God, and ••aught those things which concerned the Lord Iesus Christ, with∣out let: and that he wrote almost as many Epistles there vnto the Churches as he wrote else at all. And thus yee see ••oth that the persecutions of Gods saints rather further then hinder the Gospell, and likewise how it commeth to passe ••hat they doe so.

Now the vse which we are to make hereof is, hence to be comforted in all our persecutions and troubles which, the wicked raise vp against vs. For what though they seeke all occasions against vs, because of the truth which wee pro∣••esse? What though they bring v•• before Kings and Ru¦••ers, Iudges and great Officers, and there vniustly accuse vs ••or arreigne vs as euill doers for the Gospels sake of Christ ••esus? What though they p••euaile to get vs cast into pri¦••on, or throwne out of our liuings, or deliuered vnto death ••or the hope of our profession? It may be that they may ••aue their will vpon vs, and bring their wicked purposes ••gainst vs to passe. But what of all this? Is thus the gospels ••urthered? Doth the Lord turne these things to the en¦••argement of his Church? A chip then for all these, or all ••hat man can doe against vs. Nay herein we ioy and will ••oy, that by our sufferings or deaths the Gospell is furthe¦••ed, and the Church enlarged. If together with our bands, ••he Gospell also were bound; if together with the torment ••r fall of our bodies they could ru••ne & plucke downe the ••alles of our Church, then might we well shrinke at our suf∣••ering and wrongs; then might we well be vexed in our ••oules, for the malicious practises of the wicked against vs. But seeing the Lord turnes all that they doe vnto vs to the ••lory of his name, to the furtherance of his Gospell, and ••o the propagation of his Church, howsoeuer they intended ••he cleane contrary, we may well reioyce and be glad, when ••hey say or doe all manner of euill against vs for Christ his ••ake and the Gospels. And thus in all our persecutions and ••ufferings we may resolue, that therein the Lord will doe ••hat which shall be to the glory of his name, the good of

his Church, and the furtherance of his gospell. If our de∣liuerance from our enemies, or our sufferings will make most hereunto, then will he deliuer vs as he did Daniel from the Lyons, the three Children from the hote fierie fornace, and our Apostle from this his imprisonment. But if our suf∣ferings or deaths will make most thereunto, then they that hate vs shall haue their will ouer vs as they had ouer Ste•••••• our Apostle, in his latter imprisonment, and ouer many blessed Martyrs which are dead in the Lord. Bee wee the•• deliuered, or not deliuered from the will of our enemies still this is our comfort, that in his gracious prouidēce the Lord turneth all to the furthering of the gospell: Onely, let vs be constant in all our troubles, let vs cleaue stedfastly vnto the Lord, and let vs not loue our liues vnto the death, th•• men seeing our holy constancie in our sufferings, for Christ his sake, and the gospels, may acknowledge the mightie power of God in strengthening vs, to endure such suffe∣rings for the truths sake, and so may bee woone to embrace the same truth with vs. And howsoeuer we be bound yet le•• vs giue proofe as much as we can, that the gospell is not bound. By teaching, and writing, and how else we can, let vs euer in our bands labour to turne many vnto righteous∣nesse, and to enlarge the Kingdome of Christ Iesus. So shall our sufferings be but as the pounding of spice to make our smell the sweeter, or as the pressing of the Palme tree, to spread the gospell farther. Our enemies maine purposes shall be disappoynted, and the name of our great God shall be glorified.

Againe, this serueth to condemne the faintnesse and backe-sliding of manie in their persecutions and troubles. Much seede sowen in stonie ground: Many, that when stormes and persecutions arise because of the word, by and by are offended. A calme Sea they can, but a storme they cannot brooke. They can well endure to haue Christ cru∣cified, preached vnto them, but if Chrst come vnto them with his crosse, they cannot away with him. Nay, then ma∣ny faint, and many fall away. What then? Such fainting

at the things whereby the Gospell may be furthered? Such ••••lling away, for feare of the things whereby the bounds of ••••e Church may be enlarged? Can your liues or liuely∣••oodes be more deare vnto you, then the propagation of ••he Church, the furtherance of the Gospell? If any man ••ome vnto mee, saith our Sauiour Christ, and hate not father, ••nd mother, and wife, and children, and brethren, and sisters, ••ea, and his owne life also, he cannot be my Discisple. And who∣soeuer beareth not his crosse, and commeth after mee, cannot bee ••y disciple. Where our blessed Sauiour teacheth vs, that if a∣••y thing in the world, euen our liues be more deare vnto vs, ••hen his glory, and the encrease of his kingdome, then we cannot be his disciples. If we do not beare our crosse, what∣soeuer it be that is laid vpon vs, we cannot be his disciples. And withall I adde, that howsoeuer they seemed to admire the word, and to kisse the Gospell, yet, if when the winde bloweth, and the storme ariseth, they start aside like a broken bowe, surely they were neuer borne a new by the immortall seede of the word of God; for that endureth for euer, as true in it selfe, so grounded in him that is begotten thereby, in such sort, that it is dearer vnto him than his life. Let them then looke vnto it, that when stormes arise, fall away from the hope of their profession. If they faint or shrinke, it is more then they should doe, because the Lord may turne their sufferings to the furtherance of the Gospell. But if they fall away, it is as if they refused to take vp their crosse, and to follow Christ. And whereas their liues should not bee deare vnto them vnto the death, for the furthering of the gospell; their liues, and liuelyhoodes are so deare vnto them, that to saue them they hinder the gospell. Let this be our rule, the Lord turnneth the persecutions of his Saints to the furthering of the gospell, therefore in persecutions and troubles we may not faint, or slide backe.

Againe beloued, this may teach you not to doubt of the truth, or to dislike of the professors of the truth, because they are disgraced, persecuted, and cruelly entreated. Yee shall not want enough that will insult ouer them in their

troubles, that will tell you they are odious men, and me•• vnto whom such sufferings and troubles most iustly do be∣fall, and so cunningly will labour to discredite the truth which they professe. But be not deceaued; Whatsoeuer of this kinde can bee said, no doubt was spoken vpon Paules bands and troubles, so to discredite the gospell which hee preached. And it cannot be but that the world should hate, and persecute, and reuile the children of the light, because they loue darkenesse better then light. But howsoeuer the world hate them, and whatsoeuer it practiseth against them, the Lord shall turne all their sufferings and their wrongs to the furthering of the gospell. Let not therefore the perse∣cutions and troubles of Gods Saints bee any argument a∣gainst the truth, but rather for the truth, and rather let them cause vs to like then to dislike thē. It is Satans arte to turne their troubles to the slaunder of them, and of the truth, but the Lord turneth them to the furtherance of the gospell, and of their reckoning in the day of Christ. And let this be spoken touching this, which is the maine poynt princi∣pally to be noted in these words.

The next thing which I note is, that the Apostle in his proofe that his bands were turned rather to the furthering of the gospell, then the hindering, saith, that his bands in Christ .i. w^ch he sustained for Christ his sake were famous throughout all the iudgement Hall, and in all other pla∣ces. Whereby he meaneth, that by occasion of his bands Christ and his gospell came to be knowen, and to be belie∣ued, both in the Emperours Court, and in the Citie of Rome, and in many other countries. Which as it sheweth a notable fruite and effect of the persecution of gods Saints, namely, the propagation of the gospell, which falleth in with the former obseruation. So farther, hence I do obserue the power of God, to raise vp a Church vnto himselfe where he will, and by what meanes he will, in Kings courts, in great Cities & Countries where the gospell is scant heard of, or little regarded, there hee can, if hee will, euen by the bands of his Saints, raise vp a Church vnto himselfe. No

place so prophane, so farre without God in the world, but if ••e will haue his name there called vpon, there it shall be cal∣••ed vpon. Rome at that time (it is likely) was as heathenish, 〈◊〉〈◊〉 now it is superstitious. Nero his Court (it is like) was then ••s prophane, and as far without God in the world as might ••e; and the Countries thereabout, it is like, had not so much 〈◊〉〈◊〉 heard of Iesus, nor knew what the gospell meant. Yet, ••ere the Lord would haue his Church; and therefore hee ••aith vnto Paul, Be of good courage Paul, for as thou hast testi∣••ied of mee in Hierusalem, so must thou beare witnesse also at Rome. Here the purpose of God was reuealed, and accor∣ding to this purpose he brought Paul to Rome, and euen by his bands there begat Children vnto himselfe in Neroes Court, in the Citie of Rome, and in the Countries there a∣••out. Elisha may send his seruant with his staffe, and the Shunamites Sonne not be raised, but if the Lord send his ser∣uant whither he will, a Church shall be raised to the honour of his name, by what meanes he will, for he can do what he will, and what meanes he listeth he vseth to do his will.

Let no man then measure the Lord by himselfe. If hee send thee whom he hath called to the worke of his ministe∣rie, to the Princes Court, or to the great Citie, goe when he sendeth thee, and feare not thy weakenesse, but remember his strength that sendeth thee. If thou goe thither bound with a chaine for the gospels sake, euen by thy chaine thou shalt so preach vnto their hearts, that thou shalt gaine chil∣dren in the faith. As it is all one with him to saue with ma∣ny or with few, so it is all one with him to gather his church by this or that meanes, which pleaseth him best. Whatsoe∣uer be thy weakenesse, hee will perfect his strength in thy weakenesse. Onely bee of good courage, and thou shalt see the power of the Lord.

Againe, let no man thinke any place so prophane, but that the Lord may haue his Church there. Kings Courts are cōmonly not the best, pride, pleasure, ease, & abundance of all things commonly choakes the word therein, so that it is vnfruitfull. Nay, saith Amaziah to Amos, prophesie no

more at Bethell, for it is the Kings Chappell, and it is the Kings Court. In great Cities likewise sinnes most commonly rage and reigne. No lewdnesse or wickednesse so grieuous and abhominable, but there it is so rise that it ouerfloweth all: Yet in these places the Lord hath his Church, euen those that know him, and belieue in his holy name. Euen in Ie∣zabels Court he hath an Obadiah to hide and feede his Pro∣phets; and in sinnefull Sodome, hee hath a righteous Lot, whose soule is daily vexed with their vnlawfull deeds. Farre be it therefore, from vs, to condemne where the Lord hath not condemned. Who are his he onely knoweth, but that in all places he hath those that are his, we are not to despaire, yea, euen at this day in Caesars Court, and in sinnefull Rome it selfe.

The third thing which I note is, that the Apostle saith, that many of the brethrē in the Lord were emboldned through his bands, and durst more franckely speake the word. Whereby hee meaneth, that through his constancie in his bands & sufferings, many Pastors & teachers were embold∣ned to professe and preach the gospell more freely then be∣fore. Whence I obserue another notable fruite and perse∣cution of Gods Saints, namely, the emboldening of others to the profession of the gospell more freely. Which, as it serueth very notably for the proofe of the maine poynt, that the persecution of Gods Saints rather furthereth then hindereth the gospell, so may it be a strong consolation for the children of God against the time of persecution. It may bee that some of vs in the time of the peace of the gospell, may doubt how wee shall stand in the time of persecution, and feare, that when the tryall shall come, we shall not quit our selues like men. But let vs plucke vp our hearts, and be of good comfort. When wee shall see the constancy of o∣ther of Gods Saints in their sufferings, then shall we also be emboldened freely to professe the truth of Christ Iesus, the Lord shall turne the constancie of them in their sufferings, for the hope of their profession vnto our encouraging and emboldening to make a good profession. Thus we finde it

to be in Ioseph of Arimathea, of whome it is said, that he had beene the Disciple of Iesus before his Passion: But he shewed it not till then, and then hee went euen to Pylate himselfe, and professed himselfe his Disciple, and begged his bodie, and entombed it. The like we finde to be in Ni∣codemus, of whome it is said, that till the death and passion of Christ Iesus, he onely came vnto him by night, for feare of the Iewes: But then he professed himselfe, and ioyned with Ioseph of Arimathea, to burie him most honourably. By whose examples, as also by the example of these heere mentioned in our Apostle, yee see how the Lord, by the sufferings of his Saints, giues that boldnes and courage vnto others of his children, which neither themselues felt, nor e∣uer any saw in them before. Let vs not therfore feare how we shall stand when persecution commeth, but let vs depend on the Lord, who alone giueth strength and perseuerance, and he will strengthen vs to stand.

LECTƲRE XIV.

Verse 15. Some preach Christ euen through enuie and strife, and some also of good will.

16. The one part preacheth Christ of contention and not purely supposing to adde afflictions to my bands.

17. But the other of loue, knowing that I am set for the defence of the Gospell.

18. What then? yet Christ is preached all manner of wayes, whether it be vnder a pretence, or sincere∣ly, I therin ioy: yea and will ioy.

NOw followeth the amplification of the latter effect and fruit of the Apostles bands, which was the third thing noted in the former part of the Apostles narration, set downe in these words, Some preach Christ &c. In which words the Apostle sheweth that of those brethren in the

Lord which through his constancie in his bands, were em∣boldened to preach Christ more frankly then before, all of them did not preach Christ with the same minde, nor vpon the same motiue, nor for the same end, but some with a cor∣rupt minde, moued through enuy and strife, and to the end to adde more afflictions to the Apostles bands; and others of a good minde, moued through loue, and to the end that with the Apostle they might defend the gospell. So that here is set downe a distribution of such as preached Christ, according to the diuersitie of the mindes wherewith, of the motiues wherevpon, and of the ends wherefore they prea∣ched Christ. The distribution is this, that some preached Christ sincerely, and others not sincerely, set downe ver. 15. The minde wherewith, the motiues wherevpon, the end wherefore the worse sort preached Christ is set downe vers. 15.16. Likewise the minde wherewith, the motiues where∣vpon, & the end wherefore the better sort preached Christ, is set downe vers. 15.17. Touching their mindes, the better sort preached Christ of good will, and a good minde to∣ward the Apostle, and toward the Gospell; but the worse sort preached Christ not purely, but of a corrupt and bad minde toward the Apostle. Touching their motiues, the better sort preached Christ euen vpon loue towards the Apostle, and towards the Gospell; but the worse sort prea∣ched Christ vpon enuie toward the Apostle, and to stirre strife and contention in the Church among the brethren. Touching their ends, the better sort preached Christ to helpe the Apostle in the defence of the gospell, knowing that he was appointed of God for the defence of the gospel; but the worse sort preached Christ to adde more affliction to his bands, thinking by the contentions which they raised in the Church, both to greeue him, and to exasperate Nero against him. Thus I resolue the order and meaning of these words.

The thing which hence I obserue is, the great difference of such as preach Christ in the Church of God. For not to speake of such as set abroche false doctrine in the

Church, whereby either the foundation of our faith is either pluckt downe, or shaken, or the Church is burdened with ••aine traditions and commandments of men, which are not ••fter God: as the Apostle in his day, so we in our day, may ••ee that of those that preach Christ truly and soundly for ••octrine, some preach Christ as they should, and others ••therwise then they should, some may be called good, and ••thers bad preachers of Christ. Which difference of Prea∣••hers, as then it did, so now it doth come to passe through ••he diuersitie partly of the mindes wherewith they preach, ••artly of the motiues which cause them to preach, and part∣••y of the ends wherefore they doe preach. For in some it is ••ery cleare, that they preach the glad tidings of your salua∣••••on vnto you of a very good minde towards God, towards ••ou, and towards the gospell of Christ Iesus, only desiring ••nd that from the ground of their hearts, the glory of God, ••••e saluation of your soules, and the growth of the gospell ••f Christ Iesus. But in others, it is greatly to be feared, that ••••ey preach Christ of a naughty and bad minde, affecting ••ther their owne glory then the glory of God, seeking ra∣••••er their owne things then the things which are Iesus ••hrists, hunting after yours rather then you, minding any ••••ing else rather then the growth of the gospell of Christ ••••sus. Againe, in some it is very cleare, that the motiues ••••awing them to preach Christ, is a sincere and holy loue ••••th towards you, that they may present you holy and vn∣••••ameable before God in that day, and in the meane time ••ay reioyce ouer your faith, loue, and holy obedience, and ••••ewise towards the truth, that the truth by them may bee ••••owne in all places. But in others it is greatly to be fea∣••••d, that their comming to preach Christ is vpon spitefull ••••uie towards the faithfull seruants of Christ Iesus, malig∣••••ng the gifts and graces of Gods holy spirit in them, vpon ••ontentious humor, casting vp and downe the firebrands 〈◊〉〈◊〉 schismes, strifes, and debates to set the Church on fire; or ••••on euery other inordinate affection, rather then vpon ••••e. Againe, in some it is very cleare, that the end of their

comming to preach Christ is to glorifie the Lord, to beget children in the faith, to comfort the humbled and afflicted soule, to build vp the ruined walles of Sion, and to turne them that belong vnto the Lord vnto righteousnesse, that they may receiue forgiuenesse of sinnes, and inheritance among them which are sanctified by faith in Christ Iesus. But in others it is greatly to bee feared, that the end of their comming to preach Christ, is to grieue the soule which the Lord would not haue greeued, to cast dunge in the fa∣ces of their brethren, to adde affliction vnto them that al∣ready are afflicted, and vnder the name of the Church, to wound the Church euen with a deadly wound. I wish in∣deede euen from my very heart roote, that all that preach Christ in our Church at this day were of the better sort, and that our day might haue this exception from the Apo∣stles day. And I doe assure my selfe that there were neuer moe in our Church, then at this day there are, which preach Christ of a pure and good minde, vpon a sincere and holy loue towards the Church, and towards the truth, to gaine men vnto the Church, and to ground men in the truth. Neither doe I, or dare I pronounce of any but that he so preacheth Christ. But as I said, it may greatly be fea∣red, that in this our day there are such as doe not so preach Christ. For as the Apostle reasoneth, whereas there are a∣mong you enuying, and strife, and diuisions, are yee not carnall, and walke as men? So doe I reason touching this point: where∣as there are amongst vs, such as are euer obscuring the lights of our Church, euer girding at them whose graces ha•••• beene and are most eminent in the Church, euer crossing and thwarting the things most behouefull for the Church, euer snarling and catching at euery aduantage they ca•• take, euer casting firebrands of schismes and contentions i•• the Church, are there not that preach Christ vpon enu•••• and strife, and not purely, but of purpose to greeue? As I wish there were no such diuersitie among them that preach Christ, so this diuersitie for me might haue beene buried i•• silence, if this scripture had not forced me to so much as 〈◊〉〈◊〉 haue spoke.

The vse which I make hereof is, for the Minister and ••••eacher of the gospell, who hence may take good notes, ••hereby he may know whether he be a good minister and ••••eacher of the gospell. The first note whereby hee may ••low this is, if hee speake the worde; for it is not the wise∣••••me of man, or the traditions of the Church, or the sophi∣••••ie of the Schooles; but it is the word of the euer-liuing ••od that he must speake, if he be a good minister and prea∣••••er of the gospell; as it is written, If any man speake, let him ••••eake as the word of God. Whereby is implyed, that if hee ••••eake not so, he speaketh not as he ought.

The second note whereby hee may know this, is if hee ••••eake the word franckely and boldly, for it is not for the ••••ord his Ambassador to be babish, or bleatish, or for feare 〈◊〉〈◊〉 keepe backe any part of the Lord his counsaile; but as ••••hn vnto Herod, so he must speake boldly vnto the faces of ••••e greatest, and feare not the face of any man, as it is writ∣••••n, Cry aloud and spare not, lift vp thy voice like a trumpet, ••••d shew my people their transgression, and to the house of Iacob ••••eir sinne: whereby he implieth that this is most requisite 〈◊〉〈◊〉 the Lord his Prophet and Minister, that he boldly do the ••••ill of him that hath sent him, whether he be to plucke vp, 〈◊〉〈◊〉 to roote out, or to destroy, and throw downe, or what ••••se soeuer.

The third note whereby he may know this is, if he speake ••••e word boldly, and of a good minde. For it is not enough ••••at he speake the word, and speake it boldly, but if he will ••pproue himselfe for a good Minister and Preacher of the Gospell, he must also speake out of a good minde towards God to glorifie him, towards them that heare him to saue ••••em, and towards the truth of Christ Iesus to make it ••••owne in all places, as it is written, that they should haue ••he mysterie of the faith in a pure conscience, or in a sincere ••nd good minde.

The fourth note whereby hee may know this is, if hee ••peake the word vpon a sincere and holy loue. For this al∣••o is requisite, that he preach the word not vpon strife and

contention to moue brawles and stirres in the Church, b•••• vpon loue towards him, who hath commanded to feede 〈◊〉〈◊〉 sheepe and his lambes; vpon loue towards the sheepe 〈◊〉〈◊〉 Christ, that they wander not as sheepe without a shepherd, and vpon loue towards the word, that it be not hid as vnde•• a bushell, if hee be a good Minister and Preacher of the word.

The last note whereby he may know this is, if he speake the wo d to the end that God may be glorified, his Church builded, and his Gospell defended If I say, he finde these notes in himselfe, hereby hee shall know that he is a good Minister and Preacher of the word. Otherwise if he speake not the word, but the deuises of his owne braine, or speake the word coldly and fearefully fearing mens persons; or speake the word of a corrupt and naughty minde, or vpon an enuious and contentious humor, or to greeue the godly, and hinder good things, let him know that he is not a good Minister and Preacher of the word. Let euery man there∣fore that is set apart vnto this worke, examine himselfe of these things, and so let him iudge of himselfe, and where be hee findes a fault in himselfe, let him mend that which is amisse.

Now if any man shall here except and say; how then? If the case thus stand among the Preachers of the word, that some of them preach Christ euen through enuie and strife, not of a pure and good minde, but rather to vex the soule of the righteous, then to build the Church of God; how shall we brooke to heare such, how shall we loue or like such, how shall we take ioy or comfort in such? Where∣vnto, 1. I answer out of the rule of charitie, that because we know not who doe so preach Christ, therefore we are to presume the best of them whom we heare. The Lord only knoweth the hearts of men, and the purposes and intents of their hearts. Who art thou then that iudgest? he standeth or falleth to his owne master. 2. I answer out of the Apostle i•• this place, that if Christ Iesus be truely and soundly prea∣ched, we are to take great ioy and comfort therein, and wil∣lingly

& gladly to heare them that deliuer the truth sound∣•••• with what minde soeuer, and to what end soeuer it is, that ••••y doe speake the word That is for them to looke vnto, 〈◊〉〈◊〉 for vs to ioy in the other. Hence then I obserue that, that ••••••ister and preacher of the word is gladly and ioyfully to ••••eard that preacheth Christ, and the doctrine of the go∣••••••l soundly and truely, with what minde soeuer, vpon ••••••t motiue soeuer, or to what end soeuer he preach Christ 〈◊〉〈◊〉 his gospell. To which purpose also, is that of our Saui∣••••, where he willeth to hearken vnto the Scribes and Pha∣••••es, sitting in Moses seate: whereby he meaneth, that the ••••ctrine which the Scribes and Pharisies deliuered faithful∣•••• ••ut of Moses, was gladly to bee receaued, howsoeuer in ••••••ir actions and liues, they were iustly to be noted. And 〈◊〉〈◊〉 reason is, because the word is the Lords which they ••••••g, with what minde soeuer they bring it, or how vitious ••••ad soeuer they bee that bring it. And tell, I pray you, ••••ch of you would much looke at the minde or affection ••••he messenger towards you, or other qualities in him, ••••ch should bring you a bill signed from the Prince, for ••••e pension or liuing for you? If he should faithfully deli∣•••• the bill from the Prince vnto you, would ye not ioyful∣•••• ••eceaue it? How much more gladly then, and ioyfully ••••ght yee to receaue the word of the Lord, wherein is your 〈◊〉〈◊〉 when it is faithfully deliuered from the Prince of Hea∣•••••• and Earth, with whatsoeuer minde and affection the ••••nister thereof deliuer it? If Christ crucified be preached, ••••e holy word of life be truely and soundly deliuered, this ••••uld so warme our hearts, and glad our soules, that other ••••ngs whatsoeuer should not greatly trouble vs.

This then, first, serueth for the confutation of their er∣••••r, that cut themselues from vs, so that they neither will ••••re the word of vs, nor communicate in the Sacrament ••••••h vs, because of some defects in our Church, because of ••••e blemishes in vs. For, I demaund, is the word of truth ••••ely taught with vs, are the Sacraments rightly admini∣••••••d with vs, doe we labour amongst our people with vn∣corrupt

doctrine? Then surely, if there were the same mi•••• in them that was in the Apostle, they would so reioyce 〈◊〉〈◊〉 this, that they would brooke all things the better for th•••• If we be defiled in our minds, or in our liues, euery thin•• that we touch is likewise defiled. What? to you? Nay, but to vs. The word that we preach shall saue you, and th•• Sacraments which wee administer shall profite you, ho•• fruitfull or vnfruitfull soeuer they be vnto vs.

Secondly, this serueth for the reproofe of them, that 〈◊〉〈◊〉 cutting themselues from vs yet, cannot brooke to heare th•• word of such of vs, as they thinke haue gauled them, an•• spoken the word with an hard minde towards them. F•••• thus commonly it is said, he is a good Preacher, he deliue•• good and sound doctrine, he teacheth the word faithfull•• but in his Sermons I see hee saith many things vpon a sto∣macke against mee, with a minde to girde mee, and of p••••∣pose to note and brand me before all the people, and the••••∣fore I cānot brooke to heare him, I take no comfort in t•••• hearing of him. But Paul was of another minde; for thoug•• there were that preached Christ of a badde minde towar•• him, through enuie and strife touching him, and of pu••∣pose to adde affliction to his bands, yet that Christ was pre••∣ched, that gladed him, that reioyced his heart. And 〈◊〉〈◊〉 would it each of vs, if we were so singly and sincerely af••••∣cted towards the gospell, as hee was; whatsoeuer minde th•• Preacher carried towards vs, yet would we most gladly an•• ioyfully heare the word at his mouth. It were indeede b•••• of all, if they that speake the word, were as in doctrine, 〈◊〉〈◊〉 in life vncorrupt, and that they spake of a good minde al∣waies, and vpon loue. But if they preach Christ soundly and truely, we are not so much to be troubled what their af∣fection, or what their life be. If persecution should come, then wee would bee glad if wee might heare the word prea∣ched, and not curiously looke with what minde it were de∣liuered. Seeing the word, and the worth and price thereo•• is the same, now let vs with the Apostle, reioyce and be gla•• if Christ bee preached, whether it bee vnder a pretence o•• sincere••y.

LECTƲRE XƲ.

PHILIP. I.

Verse 19. For I know that this shall turne to my saluation through your prayer, and by the helpe of the spirit of Iesus Christ.

20. As I feruently looke for and hope, that in nothing I shall be ashamed, but that with all confidence as alwaies, so now Christ shall bee magnified in my bodie, whether it be by life or by death.

NOw followeth the latter part of the Apostles narration, wherein hee tells the Philippi∣ans, what successe he hoped his bands, and the practises of those brethren which ima∣gined mischiefe against him, should haue. And the summe of it is, that he certainely ••oped and knew that his bands, and all the practises of the ••icked against him should turne to his saluation, and to ••heir good and comfort by his comming againe vnto them; ••irst then, the Apostle setteth down the proposition or main ••oynt for his hope hereafter, in these words, For I know, &c. Secondly, he setteth downe the meanes whereby this shall ••ome to passe, namely, through the prayer of the Philippi∣ans, by the helpe of the spirit of Iesus Christ, and according ••o his owne faith and hope, in these words, Through your ••rayer, &c. And thirdly, he explicateth what saluatiō he ho∣peth for, and assureth himselfe of by these meanes; as first, the saluation of his soule, in that by these means he hopeth, ••hat in nothing he shall be ashamed, but that with all con¦fidence Christ shall be magnified in his bodie, whether it be by life or by death, in these words, That in nothing, &c. And secondly, the saluatiō, or deliuerance of his bodie out of prison, to their good & comfort, in vers. 25. & 26. For the

meaning in general thē of these words, it is as if the Apostle had thus said, they by preaching Christ, suppose to adde af∣fliction to my bands, that when Nero shall heare that so ma∣ny preach Christ, and that so much strife is among them; 〈◊〉〈◊〉 as the chiefe man, and maintainer of that way, may either be forced to desist from preaching of Christ, and so bring a shame on my selfe, or else may be put to death. But I know that this which they practise against me, shall through your prayer, and by the helpe of Gods spirit, and according to my certaine expectation & hope, turne to my saluation, e∣uen to the saluation of my soule, because of my confident constancie in the defence of the Gospell, whether it bee by life, or by death, and to the saluation and deliuerance of my bodie out of prison, so that neither shall I bee put to shame for leauing the defence of the Gospell, nor put to death for standing in the defence of the Gospell. This I take to be the order and meaning of these words in generall. Now it wi•••• be needfull that yet a little more perticularly we sift and ex∣amine the meaning of them, For I know, &c.

These words, ye see, containe in them a reason of some∣thing that went before. Before the Apostle had said, 〈◊〉〈◊〉 Christ be preached, whether it be vnder a pretence, or sin∣cerely, I therein ioy, yea, and will ioy. Will ioy? why? F•••• I know that this, &c. I know, how? euen by the reuelatiō of the spirit, and by warrant out of the word. What did he know. I know, saith he, that this, this? what? euen that this chaine wherewith I am bound, and this practise of some brethre•• in the Lord, to bring me to shame, by leauing the defence o•• the gospell, or to bring me to death if I stand in the defence of the Gospell. I know, saith he, that this shall turne to my sal∣uation. Now, what is meant by saluation, all doe not agree. Some thinke, hee meaneth thereby his bodily deliuerance out of prison, as the word is often vsed for a bodily deliue∣rance: as, where it is said of Moses, That he supposed that be brethren would haue vnderstood, that God by his hand would haue giuen thē deliuerance, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as here it is said, and ofte•• elsewhere. Others thinke hee meaneth the saluation of h••••

soule in the day of Christ, as the word is most of all vsed ••••t, I thinke the Apostle may be vnderstoode to speake of ••••th, whether we consider the opposition betweene 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, ••••d 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or the matter of the Philippians prayer. For, ••••at was the affliction which they supposed to adde vnto 〈◊〉〈◊〉 bands? Euen this, that he, as the chiefe, by the threats 〈◊〉〈◊〉 Nero, should be forced to leaue the defence of the gospel, ••his shame, and the hazard of his soule; or, if hee should ••••nd in the defence of the Gospell, should be deliuered vn∣•••• death. Now in opposition to this he saith, that whatsoe¦••••r they supposed hee knoweth, that this, euen this their ••••actise against his constancie, or his life, should turne to his ••••luation, euen the saluation of his soule, through his con∣••••ncie in the defence of the Gospell, so that in nothing hee ••ould be ashamed, &c. And likewise, to the saluation and ••eliuerance of his body out of prison, quite otherwise then ••••ey had intended. And againe, the Philippians prayer no ••oubt was for both these, euen that hee might abide con∣••••ant, so that in nothing he might be ashamed, and that hee ••ight be deliuered from the mouth of the Lyon. And for ••hese causes, I vnderstand saluation in this place both of ••oule and bodie, in such sort as hath beene said. I know that ••his shall turne to my saluation. How? by what meanes? first, ••hrough their prayer, praying for his constancie, and deli¦••arance. Secondly, By the helpe of the spirit of Iesus Christ, which should be giuen vnto his seruant to helpe him euery way against all practises. And thirdly, according to his fer∣••ent desire, for so the word is translated, or according to his ••arnest expectation and hope, whereof he should surely not ••e deceaued. I know, saith hee, that by these meanes, this ••hall turne to my saluation. How, to his saluation by these meanes? that is, in that thus it should come to passe, that in nothing pertaining to the defence of the Gospell he should bee ashamed, but that with all confidence and liberty to speake in the defence thereof, as alwaies; so now, where hee strengtheneth his hope by his experience, Christ should be magnified and honoured in his body, whether hee should

liue by preaching the gospell, or should die by sealing it with his bloud. Wherevpon he signifieth his owne indifferency to either, life, or death, and the conueniencie of his life in respect of them, and then he tells them how this shall turne to his saluation, in the deliuerance of his bodie out of pri∣son. And thus much for the opening of the meaning of these words in particular, which as yee see is somewhat in∣tricate and obscure. Now let vs see what notes we may ga∣ther hence for our farther vse and instruction.

The first thing which I note is in the maine proposition, in that the Apostle saith, that he knoweth that this casting of him into prison, and this practising against him being in prison, shall turne to his saluation, not onely of his bodie, by deliuerance out of prison; but of his soule because of his constancie in the defence of the Gospell. Whence I obserue, what fruit the godly may assure themselues shall follow vpon their sufferings and wrongs, euen their salua∣tion in the day of Christ Iesus. For though the Apostle might know this some other way then now the godly can, euen by the reuelation of the spirit, as no doubt he did know of his deliuerance out of prison, yet may the godly thus farre goe with the Apostle, and say, I know that my sufferings and wrongs shall turne to my saluation in the day of Christ Iesus. But how shall they know this, or assure themselues of this? Euen because the Holy Ghost hath said, that all things worke together for the best vnto them that loue God. In which place, amongst many other argu∣ments for the comfort of the godly against afflictions and troubles, he vseth this drawne from the prouidence of God, who so wisely ordereth and disposeth all things, that eue•• the crosses and afflictions of his children worke for the good of his children, euen their best good, their saluation. Be it then tribulation, persecution, famine, nakednes, sword, imprisonment, or what crosse soeuer that doe presse vs, we know that all things, euen all crosses and calamities worke together for the best vnto them that loue God; so that if we loue God, we neede not shrinke at all these, or any such

like, but certainely know that they shall turne to our salua∣••ion. More plaine it may be to this purpose will be thought ••hat of the Apostle, where he saith, that if we suffer with Christ we shall also be glorified with Christ: and againe, if we suffer with Christ, we shall also reigne with Christ. Where it i•• to be noted, that the Apostle saith, this is a sure word, this is a true saying, that if we suffer with him, we shall also reigne with him. This then is a promise of the Lord vnto his children that loue him, that if they suffer with him for his sake, and his Gospels, they shall also reigne with him, and be glorifi¦ed with him. So that either the godly must doubt of the Lord his promises, all which are yea and amen, most certaine and sure; or else the godly may assure themselues that their sufferings and their wrongs shall turne to their salua∣tion in the day of Christ Iesus. For what better assurance then that which is grounded on the Lords promise? Or what plainer promises can there be, then these of the Apo∣stle in these places, or rather of the Holy Ghost by the Apo∣stle? And therefore the Apostle saith in another place, that ••t is a righteous thing with God to recompense tribulation to them which trouble others, and to them that are troubled, rest, when the Lord Iesus shall shew himselfe from heauen with his mighty Angels, and shall come to be glorified in his Saints. It is a righ∣teous thing with God: righteous indeed for his iustice sake, to recompense tribulation to them that trouble others; and righteous for his promise sake, to recompense rest to them that are troubled. Because then God is righteous, and kee∣peth promise for euer, therfore the godly may assure them∣selues, that their sufferings and wrongs shall turne to their saluation in the day of Christ Iesus.

Here then is a notable consolation for all the godly in Christ Iesus against all crosses, persecutions, and troubles whatsoeuer. As Christ was to suffer many things, and so to enter into his kingdome; so the godly in Christ Iesus, are through many tribulations to enter into the kingdome of God. But the comfort is, that they shall all turne vnto their saluation in the day of Christ Iesus, when they shall be for

euer in the presence of the throne of God, and serue him day and night in his Temple, when they shall hunger no more, nor thirst any more, nor the sunne shall light on them, nor any heat; when he that sitteth on the throne shall dwell among them, and the Lambe which is in the middest of the throne shall gouerne them, and wipe all teares from their eyes, as the Lambe himselfe wit∣nesseth touching them that haue suffered tribulation, and wa∣shed their long robes in the bloud of the Lambe. The flesh I know will suggest and say, in the meane while our case is hard, no man with vs, euery mans hand against vs, we hun∣ger and thirst, we are reuiled and persecuted, we are cast into prison, and made the talke and wonder of the world, we are driuen to many hard shifts, and put to shreude plunges. But what of all this, when wee know that these shall turne to our saluation? Be they what they will, how great they will, how lasting they will, yet they are but light, and but for a moment, in respect of that farre most excellent and eternall weight of glory which they cause vnto vs, as our Apostle witnesseth, where he saith, that our light affliction which is but for a moment, causeth vnto vs a farre most excellent, and an eternall weight of glory. Here is the fruit and conse∣quent of our affliction, glory; our affliction causeth vnto vs glory: and here is both the smallnes and the shortnes of our affliction, in comparison of that glory which shall be reueiled; be it neuer so great and heauy, it is but small and light in comparison of that farre most excellent glory; be ••t neuer so long and lasting, it is but for a moment, in com∣parison of that eternall weight of glory laid vp for vs in the heauens. Howsoeuer therefore when we suffer any crosse, persecution, or trouble, these things for the time be grie∣uou•• & vnpleasant vnto vs, as no chastizing for the present see∣meth to be ioyous but greeuous, yet seeing they bring the quiet fruit of righteousnes vnto them that are thereby exercised, seeing they cause vnto vs a farre most excellent, and an eternall weight of glory; seeing they shall turne to our saluation, let vs be of good comfort, whatsoeuer in this kinde doth befall vs. And let vs, as the Apostle willeth, runne with patience the race

that is set before vs, looking vnto Iesus the author and finisher of our faith, who for the ioy that was set before him endured the ••rosse, and despised the shame, and is set at the right hand of the ••hrone of God. And whatsoeuer our sufferings be, let it be with vs as it was with the Apostle, that with him we may say, as the sufferings of Christ abound in vs, so our consolation aboundeth through Christ.

Againe, here is a good ground and warrant for vs against ••hat vncomfortable doctrine of doubting of our saluation. For, if we may assure our selues that our sufferings and our wrongs shall turne to our saluation, then may wee assure our selues of our saluation. Yea but it will be said, what an argument and reason is this, Paul might, therefore wee may? I say, it is a good one, because vpon the same ground that he might, we may. Yea, but he might know this by the reuelation of the spirit, which now we are not to looke for. True: but he might also know this out of the holy scripture, where the Lord hath passed his promise for this, and so we may: & on the same promise whereon he might build his knowledge and assurance, on the same may we, and all the faithfull children of God build our knowledge and assurance, the promise being made vnto all that loue God, and are in Christ Iesus. Many doubts indeed we haue, and full of distrustfulnesse we are oftentimes euen the best of vs: but yet yee see that vpon good ground of Gods promise, by the example of our Apostle, we may assure our selues of our saluation, if as the Apostle did, so we doe be∣long vnto Christ Iesus, at least if we suffer persecution, and trouble for his sake; for so farre this place will go, that if we suffer persecution and trouble for Christ his sake, then we may assure our selues of our saluation, because we may assure our selues, that our sufferings and troubles shall turne to our saluation. Suffer not your selues therefore, to be de∣ceiued by those vncomfortable teachers of doubting, which teach that not any man, to whom it is not reuealed by the spirit in particular, can be sure of his saluation, but onely in an vncertaine hope. As this place doth shew, that such of

the godly as suffer persecution and trouble may assure themselues that their troubles shall turne to their saluation, and so consequently may assure themselues of their salua∣tion; so many other places doe euidently conuince, that so many as are in Christ Iesus, may and ought to assure them∣selues of their saluation. But I haue diuers times heretofore spoken of this point more at large. Let vs now therefore proceede.

If any man therefore here aske how and by what meanes it could come to passe, that this the Apostles imprisonment, and this practising against him in his imprisonment could turne to his saluation, himselfe in the next words shewes the meanes to be, the Philippians praier, the helpe of Gods spi∣rit, and his owne hearty and earnest expectation and hope, I know &c. through your praier &c. Of which three, two, namely their praier, and his hearty expectation and hope were indeede meanes, but the third, namely the spirit of Ie∣sus Christ was the author, which by and according to these meanes turned his sufferings and wrongs to his saluation. Howbeit in a generall signification of meanes, we may say, that hee knew that by and according to these meanes this that he suffered, & that they practised against him should turne to his saluation. Whence I obserue how according to the promise, the sufferings and wrongs of Gods children turne to their saluation, namely by the helpe of God•• spi∣rit, through the praier of the Church, according to the•• faith and hope that are troubled and afflicted. For through the praier of the Church, the spi••it of Iesus Christ which dwelt in him in all fulnesse is giuen vnto the godly to helpe them in their troubles, and he according to their faith and hope in him, if they put their trust in him, helpeth them, & turneth their sufferings and their wrongs vnto the best, as it is written, The Lord is neere to all that call vpon him, to all that call vpon him faithfully; the Lord is neere in the day of trouble to helpe, and to turne all to the best: but vnto whom is hee thus neere? Euen vnto them that call vpon him: what to all that call vpon him? Nay to all that call

vpon him in faith and in truth, beleeuing in him, and put∣••ing their trust in him. And that vnto such he is neere to ••uch purpose, euen through the praier of the Saints, and of ••he Church, may appeare by the storie of Peters imprison∣ment, who being in prison, and earnest praier being made of the Church vnto God for him, was deliuered by an An∣gell out of prison. Thus the Lord by his spirit worketh for his children through the praier of the Saints, and according to their faith and hope in him. So that thus we are to re∣solue, all afflictions and troubles worke for the best, and turne vnto saluation: but vnto whom? and how? vnto such as Paul, vnto the elect of God, the redeemed of Christ, the sanctified by Gods spirit, the members of Christ his Church, by the helpe of the spirit, through the ministery and praiers of the Church, and according to their faith and hope in Christ Iesus.

First then here can be no hope, nor shall be any helpe vnto such as either are out of the Church, or are in the Church, but not of the Church. For albeit such may haue sufferings and wrongs, yet shall they not turne to their sal∣uation. Neither can they turne vnto saluation, because they are not for Christ his sake or the Gospels, to which kinde onely the promise is made. Nay vnto such alients from the couenant of promise, their troubles in this life are but the beginnings of that fearefull iudgement which in flaming fire is reserued for them against that great day.

Secondly, hence we learne that euen vnto the godly in Christ Iesus, their sufferings and wrongs turne to their sal∣uation, not for any their merits, or through the vertue of their sufferings, but through the praiers of the Saints &c. If we thinke vpon merit, we may well thinke that our Apo∣stle might as well haue stood vpon merit, as the best that liue could: nay in sufferings and wrongs he was more a∣bundant then the best that liues is, as that place to the Co∣rinthians sheweth. Yet he stands not vpon them, but that his troubles turne to his saluation, he imputes it to the praier of the Church, & to the help of Gods spirit, according to the

faith and hope which God had wrought in him by his spi∣rit, and by his example teacheth vs so to doe. Nay, hee vt∣terly disclaimeth all merit of saluation by affliction, and by his example teacheth vs so to do, where he saith, I count that the afflictions of this present time are not worthie of the glorie which shall bee shewed vnto vs. Whence it is plaine, that be∣cause there is no proportion betweene the sufferings of this life, and the reward of eternall glorie, Therefore the suffe∣rings of this life, doe not merit the reward of eternall glory. Whatsoeuer therefore any merit-monger shall tell you, tou∣ching the merit of our sufferings, trust it not. For it is not for our merits by them that they turne to our saluation, but through your prayer, and by the helpe of the spirit of Iesus Christ.

Now, to speake somewhat more in perticular of the meanes. First, I note, that the Apostle saith, that he know∣eth that this shall turne to his saluation, through the Philip∣pians prayer. Whence I obserue the power and efficacie of the prayers of the Church, powred out for the afflicted members of Christ Iesus, which is, that through the pray∣ers of the Church their troubles turne to their saluation. The prayer of a righteous man, saith Iames, auaileth much, if it be feruent. Here is a condition requisite in prayer, if it bee powerfull with GOD, that it bee feruent, and pro∣ceede from an holie zeale: and beeing such, it a∣uaileth much, and hath great power with the Lord, as to saue the sicke, to stay, or to bring raine, &c. as it is in that place. Now, if the prayer of one righteous man bee of such power with the Lord, how much more the prayer of the Church? Againe, If yee abide in me, saith our Sauiour, and my words abide in you, aske what yee will, and it shall bee done vnto you. And againe, Whatsoeuer ye shal aske the father in my name, hee will giue it you. And againe, Whatsoeuer yee shall aske in prayer, if ye belieue, ye shall receaue it. From all which places I note, that the prayers which shall haue power with God; first, they must bee the prayers of the righteous, of them that are engraffed into Christ, of them in whome the

word of Christ dwelleth. And secondly, they must be fer∣••ent, they must be made in Christ his name, they must bee ••ade in faith: and then wee being such, and our prayers ••eing such, whatsoeuer we shall aske, be it for our selues, or ••e it for others, we shall receaue it. And if the prayers of e∣••ery such shall haue such power with God, much more shal ••he praiers of the Church haue such power with God. And ••herefore, ye see how often the Apostle requesteth the prai∣••rs of the Church for him, as Ephes. 6.18. Colossi. 4.3. ••. Thes. 3.1. And in his Epistle to Philemon, there hee pro∣••esseth as here he doth, that he trusteth through their pray∣••rs to be giuen vnto them by deliuerance out of his bands, ••herein commending himselfe to their prayers.

A good lesson for vs, to stirre vs vp vnto publique and priuate prayer, both for our selues, and for others, seeing they are so powerfull with God, as to bring his blessings and graces both vpon our selues, and vpon others. And this les∣son is as needfull as it is good, especially in this our day, wherein there is such neglect both of publique and priuate prayer vnto the Lord. Priuate praier so rare, that if it be v∣sed by any, it is noted by many, and they straight way cen∣sured, as thinking themselues more holy then other men. And publique prayer so little regarded by some, that verie seldome they are present with the congregation in publique prayer. I cannot stand of it. Only, I say, he that neglecteth the meanes vnto grace, he shall neuer finde grace.

Secondly, hence I obserue a dutie of the Church in pub∣lique prayer, which is, to pray for the afflicted members of Christ Iesu••: for the Apostle in saying, that he knew that this should turne to his saluation through their praiers, ther∣in stirreth them to pray for him. And see the points where∣in the Church is to commend them in their prayers vnto God. As first, that the Lord may turne their affliction and trouble to their saluation. Secondly, that hee will helpe them by his holy spirit in euerie needefull time of trouble. Thirdly, that they may so stand in the defence of the truth of Christ Iesus, that in nothing they may bee ashamed.

Fourthly, that the Lord will strentghen them with strong faith and hope in him. Fiftly, that Christ may be glorified in their body, whether it bee by life, or death. Thus the Church should pray, and thus the afflicted should desire the Church to pray.

LECTƲRE XVI.

PHILIP. I.

Verse 19. And by the helpe of the holy spirit of Iesus Christ.

20. As I feruently looke for and hope, that in nothing I shall bee ashamed, but that with all confi∣dence, as alwaies, so now Christ shall bee mag∣nified in my bodie, whether it bee by life, or by death.

ONe thing hence I obserue, which is, that not for our prayers, or for the praiers of the Church for vs, but through our praiers, and through the praiers of the Church for vs, the Lord giueth his grace vnto vs. And therefore the Apostle saith, I know that this shall turne to my saluation, through your prayers, not for your praier. And to Philemon, I trust through your prayers I shall be giuen vnto you: Neither doe wee euer reade that for our prayers, as for the merit and worth of them, any grace is giuen vnto any. Neither doe I build this note vpon this ground as if because it is said through, therefore it cannot be for our prasyers. For, I know that we are saued through Ie∣sus Christ, and yet for Iesus Christ, euen for his merits sake, so that the phrase barely considered canot inferre the note; but hereon it is builded, taht it is so said through, that nei∣ther

euer it is, nor can be said, that for our praiers any grace 〈◊〉〈◊〉 giuen vnto vs. For not for our praiers sake, not for the ••erit and worth of our praiers doth the Lord heare vs, and ••rant vs our requests, but for the promise sake which of his ••wne free grace he hath made vnto our praiers. He hath ••assed his promise, that whatsoeuer we shall aske in praier in ••is name, if we beleeue, we shall receiue it: and he hath bidden ••s aske, and we shall receiue, seeke and we shall finde, knocke and ••e shall be opened vnto vs. Because then he hath promised grace vnto our praiers, he is intreated for grace through our praiers. Aske and haue, first aske and then haue, and ••he better beggers the greater getters. For it is not with the Lord as with vs: we say a great begger would haue a good ••ay saier, and vnto whom but euen now we haue giuen, wee loue not that they should by and by come againe and begge of vs. But I say it is not so with the Lord, but of the greatest begger he is most intreated, and the oftner wee come a begging to him, the more welcome we are vnto him: for he loues to be intreated, and being intreated he promi∣seth to giue, and so through our praiers he giues, euen for his promise sake, but not for our praiers sake; for they when they are best are so full of imperfections, that they merit nothing but to be reiected. Seldome but we are troubled with wandring by-thoughts, often we pray for things, and against things without submitting of our wills vnto the Lords will; often we pray not in faith towards God; often not in loue towards our brethren, often coldly, often hy∣pocritically, and when not so, but that our praiers might iustly be turned into sinne vnto vs? Causes therefore they are not, for which the Lord bestoweth any graces vpon vs, but meanes onely through which we receiue graces need∣full for vs for the promise sake made in Christ Iesus.

Farre be it therefore from vs to stand vpon the merit of our praiers, as if for our praiers sake we deserued any grace to be bestowed vpon vs. Let vs as we ought powre out fer∣uent praiers vnto the Lord in faith, and in Christ his name, and assure we our selues we shall be heard. But withall let

vs know that it is for his promise sake made vnto our prai∣ers, and for his Christ his sake which offereth vp our praiers whatsoeuer be our state and place let vs not slacke this ser∣uice, neither let vs presume vpon any merit by this seruice If we lift vp pure hands vnto the Lord in his Temple, in our houses, or in our chambers he will heare vs, & though not for our praiers, yet through our praiers he will be intrea∣ted of vs. Let it be enough for vs that he will heare vs, and let this most of all glad vs that for his Christ his sake, and for his promise sake he will heare vs. And let this suffice to be spoken touching the first meanes in particular, that through our praiers, and the praiers of the Church for vs, all things worke together for the best, vnto so many of vs a•• loue God, and are in Christ Iesus.

The next meanes whereof the Apostle speaketh, is the helpe of the spirit of Christ Iesus, whereby he saith, he knew that this should turne vnto his saluation: I know &c. Where the spirit is called the spirit of Iesus Christ, as because of his proceeding from the Sonne, so because of his dwelling in him in all fullnes, as also because Christ sendeth him into our hearts, and by him worketh his will in vs. And thus also, and for these causes I take it, he is called in the Epistle to the Romanes, and the spirit of the Sonne in the Epistle to the Ga∣lathians. But to omit many things which might here be no∣ted vpon this occasion, that the spirit is called the spirit of Christ Iesus, because they are not things specially here in∣tended by the spirit, the principall thing to be noted is, that the Apostle saith, that he knew that this which he suffered by his bands, and by the practises of the wicked should turne to his saluation, by the helpe of Gods spirit, by whom the Father and the Sonne worke in vs, and for vs. Whence I obserue, the true cause indeed whereby the sufferings and the wrongs of Gods children turne to their saluation, and that is, by the helpe of the spirit of Iesus Christ. The Lord by his spirit helpeth them, and turneth their heauinesse into ioy, and their sufferings into the quiet fruit of righteousnes in the heauenly places. Thou Lord, saith the Prophet, hast

brought my soule out of the graue, thou hast kept my life from ••••em that goe downe to the pit: thou hast turned my heauinesse ••••to ioy, and thou hast loosed my sackcloth, and girded me with ••••adnes. Where the Prophet sheweth, that it is the Lord ••hat helpeth vs and deliuereth vs when troubles compasse 〈◊〉〈◊〉 about; that it is the Lord that lifts vs vp from the gates ••f death, and putteth an end vnto all our troubles; that it 〈◊〉〈◊〉 the Lord that wipeth all teares from our eyes, and turneth ••ur heauinesse into ioy. And so Peter, being deliuered out ••f prison through the praiers of the Church, professed that ••he Lord had brought him out of prison. Through their ••raiers he was deliuered, but it was the Lord that deliuered ••im; their praiers were the meanes, but the Lord was the ••uthor of his deliuerance. Againe, Behold, saith our bles∣••ed Sauiour, it shall come to passe, that the deuill shall cast some ••f you into prison that yee may be tried, and yee shall haue tribu∣••ation ten dayes; be thou faithfull vnto the death, and I will giue ••hee the crowne of life. Which words were spoken imme∣••iatly to the Church of Smyrna, but so that they serue also ••or our vse. Wherein, the godly are both warned of perse∣••ution and affliction which they are to looke for in this ••ife, and perswaded likewise by sundry motiues not to ••eare them. Behold it shall come to passe, that some of you ••hall be cast into prison: here is the aduertisement of such ••fflictions as they are to suffer. But the exhortation is, feare ••one of those things which ye shall suffer. And the motiues to perswade vs not to feare them, follow. As first, who is the contriuer of all the persecutions and troubles which we suf∣fer? Euen the diuell, the Deuill shall cast you into prison. Hee alwaies kindles the fires of persecutions against the Church; as also it is said in another place, that he casts out of his mouth water after the woman, like vnto a floud. He blowes the bellowes vnto all the practises of the wicked. Secondly, what is the end wherefore we suffer affliction and trouble? not for any harme vnto vs, but that wee may bee tried, That the tryall of our faith being much more precious then gold that perisheth, though it be tryed with fire, may be found to our praise,

and honour, and glorie, at the appearing of Iesus Christ, as the Apostle Peter speaketh. Thirdly, what is the durance of our afflictions? We shall haue tribulation ten daies, a while, a short while, an euening doth heauinesse last, and then ioy commeth in the morning: as also the Apostle saith, that our afflictions are but light, and but for a moment in compa∣rison of that farre most excellent, and eternal weight of glo∣ry which shall be shewed vnto vs. Lastly, what is the reward of our afflictions? The reward which our blessed Sauiour in mercy promiseth is this, that he will giue vnto vs the crown•• of life. As also Iames saith, Blessed is the man that endureth tentation: for when hee is tryed, hee shail ••eceaue the crowne of life, which the Lord hath promised to all that loue him. What∣soeuer then our afflictions be, they turne ye see to our salua∣tion, by the helpe of the Lord. Sometimes in the day of trouble he breaketh the cords of the wicked, and deliuereth vs: and sometimes hee suffereth them that hate vs, to haue their wils ouer vs, but suffereth vs not to bee tempted aboue that wee able, but giueth the issue with tentation, that wee may bee able to beare it. And alwaies so hee prouideth, that in the end he turneth our troubles to our saluation. He doth it, euen he alone doth it, and none but he can doe it.

A point wherein we will all of vs seeme very loath, but to be throughly perswaded. For, who is he that will not seeme to giue full assent vnto that truth which hath beene deliue∣red, that it is the Lord that helpeth vs in our troubles, and that he turneth them to our best? But tell me, I pray you, whence is it that in the day of trouble we faint and droope, and hang downe the head? Whence is it that when we are persecuted, reuiled, slandered, oppressed, imprisoned, and hated of men, we sinke vnder the burthen, and are ready to fall away from the hope of our good profession? Whence is it, that in the dayes of pouertie, sicknesse, or other ad¦uersitie, wee are oppressed with heauinesse, and hardly will be comforted? Is it not for that we haue not yet learned this lesson, that all this shall turne to our saluation by the helpe of God? Yes surely, the taking out of this lesson would rid

vs of all such passions, when any troubles doe assault vs. ••••r how could the things cast vs downe, which wee know ••ould turne to our saluation by the helpe of God? Let vs ••••w learne it, and let it teach vs to feare none of those ••••ngs which we doe, or shall suffer, but seeing by his helpe 〈◊〉〈◊〉 shall turne to our saluation, let vs abide faithfull vnto the ••••th.

Againe, let this teach vs in the day of our trouble, to lift vp ••••r eyes vnto the Lord. Let others say, as it is in the Pro∣••••et, I will lift vp mine eyes vnto the hils, from whence commeth 〈◊〉〈◊〉 helpe. That is, let others looke for helpe from the arme 〈◊〉〈◊〉 flesh; but let vs say with the Prophet, Our helpe standeth 〈◊〉〈◊〉 the name of the Lord, which hath made both Heauen and ••••rth. Let others flie vnto other meanes, and neuer looke ••••to the Lord when troubles doe assault them; but let vs ••••vse other meanes, that principally we look vnto the Lord, ••••d put our whole trust in him: For by his helpe, whatso∣••••er is said or done against vs, shall turne to our saluation. ••••d let this be spoken touching the second meanes in par∣••••ular, that by the helpe of God the sufferings of the godly ••••ll turne to their saluation.

The next meanes whereof the Apostle speaketh, is the ••eanes according to which the Apostle saith: this by the ••••lpe of God, and through the Philippians, should turne to 〈◊〉〈◊〉 saluation, and that is according to his sure hope, As I ••artily looke for, &c. Where, to signifie the strongnes and ••••enesse of his hope, he vseth two words, both expressing ••••us much, that his hope was such, that hee expected the ••••e thing he hoped for, as they that earnestly looking for a ••••ing, stretch out the head to looke for it. Whence I might ••••serue what a hope the hope of the faithfull is, namely not ••••doubtfull and vncertain hope, but a strong and sure hope, ••••ereby they do as certainly assure themselues of the thing ••••ey hope for; as they that with stretched neckes looke for ••••e thing that is by and by to follow. But the obseruation ••••ence principally to be gathered, whereinto that will follow, this, that according to our hope and faith in him, so doth

the Lord (through the prayers of the Saints) turne 〈◊〉〈◊〉 sufferings and our wrongs to our saluation: so that by t•••• helpe of God, and through the prayers of the Saints, 〈◊〉〈◊〉 sufferings turne to our saluation; but so that we certain•••••• hope that by the helpe of God, through the prayers of t•••• Saints, our sufferings shall turne to our saluation. I•• 〈◊〉〈◊〉 therefore it is required, that we certainely hope and beli•••••• in the promises of the Lord, if the promises of the Lord 〈◊〉〈◊〉 made good vnto vs. When two blinde men came vnto o•••• blessed Sauiour, and prayed him that they might recea•••• their sight, he said vnto them, Belieue ye that I 〈◊〉〈◊〉 able to d•• this? and they said, yea, Lord. Then touched he their eyes s••••∣ing, according to your faith bee it vnto you. As here faith wa•• required in these blinde men, that they might receaue their sight; so in vs all hope is also required, that wee bee p••rta∣kers of the Lord his promises. Hath the Lord promised that all crosses and calamities shall worke together for the best vnto those that loue him? And doe wee hope that the Lord will make good this his promise vnto vs? According to our hope so shall it bee vnto vs. If wee doubt not of th•• Lord his promises, but hope certainly in him that hath p••••∣mised, then may euery one of vs in all our troubles, sa•• with the Apostle, I know that this shall turne to my saluation according to my certaine hope. But, if wee doubt and distru•••• the Lord, and say in our hearts, how can it bee? I can•••• conceaue it, doubtlesse the Lord shall not helpe vs, the pra••∣ers of the Saints shall not preuaile for vs, nor shall our suffe∣rings turne to our saluation. And therefore wee reade, th•••• the faithfull had alwaies their hope so strong that they bu••••∣ded euen their prayers thereon; as Dauid, where hee saith Let mine vprightnesse and equitie preserue me, for my hope i•• 〈◊〉〈◊〉 thee. As if he should haue said, according to my hope, th•••• thou wilt preserue the iust and vpright man, so O Lord p••••∣serue me. And so very often in the Psalmes, the Proph•••• desireth performance of the Lord his mercies, according to his hope in him; and therein plainely sheweth, that o•••• hope must be surely fixed in the Lord, if wee will be par••••∣kers of his promises.

Here then againe we are armed against that vncomfor∣••••ble doctrine of doubting of our saluation. For wee are ••••rtainely to hope, that according to the promise of the ••oly Ghost our sufferings and wrongs shall turne to our ••••luation, by the helpe of God through the praiers of the ••••ints? And are we to know that according to our hope ••••e promise of the Lord touching this thing shall be made ••••od vnto vs? So here we are taught. How then are we to ••oubt of our saluation, and not otherwise to know it then ••••certainely? Hope say they we may to be saued, but cer¦••••inely assure our selues of our saluation we cannot. Is then ••ope any preiudice vnto certainty? Doth not the Apostle ••••y, that hope is as an ancre of the soule both sure and stedfast, ••hereby we may lay so sure hold on the promises of God 〈◊〉〈◊〉 Christ Iesus, that we may certainly assure our selues of ••ur saluation? Againe, doth not the Apostle say, that hope ••aketh not ashamed, .i. deceiueth not him that hopeth, be∣••••use as the childe of God hopeth so hee findeth? And ••oth not our Apostle here in some sort describe hope, to be ••uen a certaine and earnest expectation of that we hope for ••ccording whereunto it is certainely done vnto vs? And ••otwithstanding all this may wee hope, but not be sure to ••e saued? Indeede if our hope were onely in vncertaine as ••heirs is, then were we to doubt as they doe. But our hope ••s certaine, being grounded on Gods promises, and therfore ••e so hope that we are sure to be saued. Thus then I reason ••rom this point of hope, we may certainely hope to be sa∣••ed, therefore we may assure our selues of our saluation.

Againe, this may teach vs not to be secure vpon the Lord ••is promises. He promiseth, and he performeth. What ••hen? May we sit vs downe and say, as he hath promised ••o shall it be done, howsoeuer matters stand with vs. Nay beloued, let vs not deceiue our selues. In our selues there must be such graces as are required of vs, or else the promi∣ses doe not belong vnto vs, nor shall euer doe vs any good: yea and either he must giue those graces which are required of vs, or else we can neuer haue them. As in this place, the

promise is that our affliction, if we belong vnto Christ, shal•• turne to our saluation. But how? according to our fai•••• and hope. Either these graces must be in vs, or else th•••• promise belongeth not to vs. And how shall we haue th•••• graces, vnlesse hee which requireth them giue them? S•• therefore in all things let vs build vpon the Lord his promi∣ses, that we looke vnto the things required of vs to be par∣takers of the promises. And looke what meanes he hath ordeined, for the working of those things in vs by his holy spirit, let vs in all feare and reuerence vse those meanes, and pray vnto the Lord to sanctifie them.

Now to goe forward, what was it that the Apostle so heartily looked for and hoped? That is set downe 1. nega∣tiuely. 2. affirmatiuely. 1. that in nothing hee should be ashamed. 2. that with all confidence &c. In which points standeth one part of the saluation, whereunto he knew his sufferings should turne by and according to those meanes already mentioned. For how should his sufferings turne to his saluation by those meanes? Thus: he hoped that th•••• it should come to passe, that in nothing perteining to the defence of the Gospell he should be ashamed, but that with all confidence &c.

The first thing which here I note is, that the Apostle saith, that he hopeth that in nothing he shall be ashamed, .i. that shame shall neuer befall him for leauing the defence of the Gospell. Whence I obserue, both that it is a shame to leaue the defence of the Gospell, and that a godly care in this be∣halfe is needfull in euery Christian, that this shame may ne∣uer befall him. Which care, and regard of which shame how litle it is reckoned of in these our daies, doth too too much appeare by the number of shamelesse Apostataes and back sliders, which harkning vnto the serpent eat of the for∣bidden fruit; which opening their eares to that enchanting whore, drinke themselues drunke with the cup of her for∣nications and forsake the truth of Christ Iesus. But let vs hearken to the Apostle, and let vs hold fast the profession of our hope. Doe we hope in Iesus Christ? Doe we hope that

in nothing touching the profession of the truth of Christ ••esus we shall be ashamed? Let vs hold fast this hope, and ••et vs pray, that this hope may continually be confirmed in ••s, and that according to this hope we may stand fast vntill ••he day of Christ Iesus.

The second thing which I note is, that the Apostle saith, ••hat hee hopeth, that with all confidence and liberty to ••peake in the defence of the Gospel, Christ shall be magni∣••ied and honored in his body, whether it be by life, that hee ••iue and preach the Gospell; or by death, that he be put to ••eath, and seale the Gospell with his bloud. Whence I ob∣••erue another godly care needfull in euery Christian, which ••s that God may be glorified in him whether he liue, or die. Glorifie God, saith the Apostle, in your body, and in your spirit, ••or they are Gods. Where the Apostle by way of exhorta∣••ion commendeth this dutie vnto euery one of vs, that we glorifie God both in our bodies, and in our spirits, by con∣••orming our whole man in all obedience vnto his will. And why? for both our bodies and our spirits they are Gods, and ••hey are bought for a price by him that hath died for both, ••hat wee should not henceforth in either liue vnto our selues, but in both vnto his glory, which died for vs, and ••ose againe.

And let this be enough to warne vs to beware of disho∣noring God in our bodies, or in our soules, either by shrink∣••ng from a good profession, or by giuing our members weapons of vnrighteousnes, vnto any kinde of sin to serue ••t in the lusts thereof. Neither let vs be so besotted, as to ••hinke that we are not as well to be sanctified in our bodies, ••s in our soules; or that God is not as well to be glorified in our bodies, as in our soules, but let vs know that we are to be sanctified throughout, in our spirit, & soule, and body: & that God is to be glorified in our whole spirit, and soule, and body. Let this therefore be our care, that God at all be not dishonored by vs, but that in our whole man hee may bee honored.

The last thing which here I note is, how the Apostle was

confirmed and strengthned in these his hopes, and that was by his owne experience: for he hoped that as alwaies, 〈◊〉〈◊〉 now. Whence I obserue how the hope of a Christian is nourished and increased. It is begun and grounded vpon Gods promises made in Christ Iesus, but it is strengthned and increased, by obseruation of the Lord his goodnes to∣ward vs in our owne experience. So our Apostle also wit∣nesseth, where he saith, that tribulation bringeth forth pati∣ence, and patience experience, and experience hope, .i. experi∣ence of the Lord his helpe in troubles, confirmeth and strengthneth our hope in the Lord. Ye know the saying of Da••id: The Lord (said he) that deliuered me out of the paw•• of the Lion, and out of the paw of the Beare, he will deliuer me out of the hand of this Philistim. This should teach vs to obserue the mercies of the Lord toward vs, and not to suffer them to slip out of our minde; and thus to reason with our selues, as alwaies the Lord hath beene good to vs, so now he will.

LECTƲRE XVII.

Verse 21. For Christ is to me both in life and in death aduan∣tage.

NOw then, that the Apostle had signified his hope that Christ should be magnified in his bodie, and had added, whether it were by life or by death; implying that it was all one to him, so that Christ were magnified in his body, whether it were by life or by death, he yeeldeth a reason thereof saying, For Christ is to me &c. as if he should haue said, I heartily looke for and hope that Christ shall be magnified in my body, whether it be by life, or by death, and so that Christ be magnified in

my body, whether it be by life, or by death, all is one to ••••e, for Christ is to me &c. .i. whether I liue, or die, Christ i•• ••o me aduantage. If I liue, and Christ be magnified in my ••ody by preaching the Gospell, and walking in his waies, ••••erein I count I haue great gaine and aduantage; and if I ••ie now in my bands, and Christ be magnified in my body ••y my constancie in the defence of the gospell, and in suffe∣••ing for the gospels sake, herein also I count I haue great ••aine and aduantage; so that if Christ be magnified in my ••odie, it is all one to me whether it be by life, or by death; ••ecause which so euer fall, Christ and his glory is the thing which I count my vantage and gaine. His glory by me is ••y glory, the increase of his kingdom by me is the crowne ••f my reioycing; the honor of his name by me, whether it ••e by my life, or by my death is to me in mine account a ••reat gaine. Thus then I resolue the Apostles reason: Christ and his glory is to me of that reckoning and regard, ••hat whether he be glorified in my life, or in my death, I ••ount it a great gaine vnto me; therefore it is all one to ••e whether he be glorified in my bodie by my life, or by ••y death. This sense and meaning of these words I fol∣••ow, both because being a reason of the former words, i•• ••hus best concludeth them in my iudgement; as also be¦••ause the words themselues in the originall may very well ••arie this meaning, if we vnderstand an ellipsis of the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which is not vnvsuall.

Neither is this meaning of these worde vnso••ting with ••he words that follow. For hauing said, that Christ and his glory was vnto him, and in his account, aswell in death as in ••ife, euen both in death and in life an aduantage and gaine; ••pon that occasion by a litle digression, he first moueth the ••oubt whether were better for him to chuse, life or death, ••f he should chuse the one, vers. 22. and secondly answe∣••eth that he knoweth not what to chuse, but in this choise ••s in a strait betwixt two: and thirdly setteth downe the reasons why the choise is so hard: as 1. in respect of him∣selfe it were better for him to chuse death, vers. 23. and 2. in

respect of them it were better that he chose life, vers. 14. Here is then the strait, whether for his owne greater good he were now to chuse death, or for their greater good h•• were to chuse longer life. This I take to be the order and meaning of these words generally, thus farre. Now let v•• see what obseruations we may gather hence for our farthe•• vse and instruction.

The first thing then which here I note is, the reason wherefore the Apostle was so indifferent either vnto life or death, which so euer God might be glorified by; and it was because whether he liued or died, if by either death or life he might gaine glory vnto Christ, vnto him did accrew van∣tage enough. Whence I obserue, how a Christian becom∣meth indifferent vnto either life, or death, and that is thus if Christ be vnto him both in life and in death aduantage, if he seeke no other gaine but this that Christ may be glori∣fied in his body, then he is indifferent vnto whatsoeuer it is whereby Christ may be glorified, be it life, or death. This was it that made those three children mentioned in Daniel so indifferent either vnto life or death. For when Nebu∣chadnezzar had called them, and thundred out cruell threat∣nings against them, if they should not worship the golden image that he had set vp, they said vnto him, O Nebuchad∣nezzar we are not carefull to answer thee in this matter. Behold our God whom we serue is able to deliuer vs from the hote fiery fornace, &c. In which their answer they plainely shew, that it was not life or death that they stood vpon, but it was the glory of their God. If God should deliuer them from death to his farther glory by their life, they were willing to liue; and againe, if he should deliuer them vp vnto death to his further glory by their death, they were also willing to die. Life and death was indifferent to them by whether so∣euer God would be glorified in them, because the glory of God was all that they sought in life, or in death. The same is to be said of all those godly Martyrs that are dead in the Lord for the testimonie of a good conscience, and for the defence of the truth of Christ Iesus to the shedding of their

bloud. They were willing no doubt to haue liued, and they ••re willing also to die, euen very indifferent vnto either 〈◊〉〈◊〉 or death. And how so that they were indifferent vnto ••••her? Because if God were glorified in them, whether it ••••re by life, or by death that was comfort enough, ioy ••••ough; and gaine enough vnto them. If they might gaine ••rie vnto God thereby, came death, or came life, either ••••s welcome vnto them. And in so many of gods children, ••here is this indifferencie vnto either, life or death, thus ••commeth to passe because of the aduantage which they ••••ckon vpon by Gods glorie, because as either life or death ••akes for Gods glory: so they embrace either; life, if ther∣•••• God may be more glorified; and death, if thereby God ••ay be more glorified.

Let this then teach vs, euen so many of vs as feele not in ••••r selues this indifferencie vnto either, life or death; to ••••oke into the cause why it is that we are not indifferent vn∣•••• either. And surely, if we be not too partially affected to∣••ards our selues, we shall finde that it is, because this is the ••ast reckoning with vs, that Christ be glorified in our bo∣••••es. The pleasures and sorrowes of life, and the terrors of ••eath, these be the things that so affect vs, that wee are not ••••different vnto either, but so heart set on the one, that wee ••••nnot brooke to heare of the other. If, as Iob speaketh, ••ur seede bee stablished in our sight with vs, and our generation ••••fore our eyes: if our houses be peaceable without feare, and the ••••od of God bee not vpon vs, if our bullockes gender and faile not, ••nd our Cowe calue, and cast not her calfe. If wee spend our ••ayes in wealth, and haue all things at our desire, then doe ••e so dote vpon these things, that wee say with the foole in ••he Gospell, Soule, thou hast much goods layd vp in store for ••any yeares, liue at ease, eate, drinke, and take thy pastime. And ••uch a reckoning we make vpon the honors, and pleasures, & commodities of this life, that we could be content to liue with them euer, but cannot abide to depart frō them. Again, ••f the rod of the Lord bee vpon vs, and his countenance ••eeme to be turned away from vs, if we be troubled on eue∣ry

side with fightings without, and terrors within, if wee b•• crossed in our substance and goods, in our wife and chi••∣dren, or in our owne bodies, if wee bee in trouble, sorro•• neede, sicknesse or other aduersitie; if we be tryed by moc∣kings and scornings, by bonds and imprisonment; then o•••• the other side we are so daunted with those things, that w•••• are wearie of our liues, and with Iob in his extremitie, we c•••• out, and say, Why dyed I not in the birth, or why dyed I not wh•••• I came out of the wombe? Why did the knees preuent me, 〈◊〉〈◊〉 why did I sucke the breast? O that God would destroy mee, th•• he would let his hand go and cut me off: my soule chooseth rath•••• to be strangled, and to dye, then to be in my bones. Yea, and ma∣ny times like vnto Achitophell and Iudas, wee become our owne butchers. One sort can heare of nothing but life, and another sort wish nothing but death; very fewe of vs that are indifferently affected to either life, or death, and all be∣cause we minde earthly things. The preferments, and plea∣sures, and commodities of this life, they are our aduantage and gaine. If our desires bee filled with them, then wee are nothing indifferent vnto death, but all our delight is set o•••• life. But if wee lacke them, and instead thereof haue our drinke mingled with weeping, then are we nothing indiffe∣rent vnto life, but all our desire is of death, and would God we were dead, would God we were dead. As for the glorie of God, it neuer comes into our thoughts, neither doe wee euer make account of life, or of death, as they doe make for the glory of the Lord; for if we did, then would we be indif∣ferent vnto either, as either should make for the glory of the Lord, and not run vpon the one as carnall respects, or ter∣rors of death should moue vs.

Well, now that wee know these things, let vs thinke or these things. Let vs not set our hearts on life for the loue of any earthly thing whatsoeuer, neither let vs wish death for any thing of this life which wee want, or for any crosse of this life which we suffer; but let vs be indifferent vnto either, as either may make for the glorie of Christ Iesus. Let the glorie of Christ Iesus be all the vantage and gaine that wee

make reckoning vpon either in life, or in death, and let it be ••••••h a vantage and gaine vnto vs if he be glorified in vs, ••••••t we make no reckoning of it whether it be by our life, ••••y our death, so that he be glorified in vs. Let his glory ••our glory, his kingdome our kingdome, and so let life ••eath be welcome vnto vs; as thereby glory is gained vn∣•••• Christ Iesus. Let vs set this downe with our selues to glo∣••••e Christ Iesus in our mortall bodies, and let vs not care ••••ether it be by life, or by death, and that vpon this recko∣••••••g, that Christ is vnto vs in life and death aduantage.

Now to descend vnto the particulars, the second thing ••••ich here I note is that the Apostle saith, that Christ is vnto 〈◊〉〈◊〉 in life aduantage. Whereby he meaneth, that if he liue, ••••d through life glorifie God in his bodie by preaching the ••••spell of Christ Iesus, and walking in his waies; euen this ••••rifying of Christ in his bodie by his life is vnto him ad∣••••ntage, euen such an aduantage as that this only he coun∣•••••• his life if he glorifie God in this life. Whence I obserue, ••••at vnto a Christian should be the greatest gaine of his 〈◊〉〈◊〉 which he should seeke, and whereunto he should bend ••••••selfe in his whole life, and that is the glory of Christ Ie∣•••••• by a faithfull walking in the waies of his calling; and by ••••uiding for things honest before the Lord, and before all ••••••n. The glorifying of Christ in his bodie by liuing to his ••••••ry, should seeme such a gaine vnto him, as that all other ••••••ngs in his life should seeme but losse vnto him. Where∣••••on it is that the Prophets so often remember vs that we ••••re created, formed, and made for the Lord his glory; ••••••t our blessed Sauiour exhorteth vs saying, Let your light 〈◊〉〈◊〉 shine before men that they may see your good works, & glorifie ••••r father which is in heauen: & that our holy Apostle like∣••••se exhorteth vs saying, Whether yee eat, or drinke, or what∣••••uer yee doe, doe all to the glory of God. Which places shew ••••ainely thus much, that the thing which wee are to seeke, ••••d whereunto we are to bend our selues in our whole life, 〈◊〉〈◊〉 ••he glory of God, euen that he may be glorified in our ••ortall bodies. And the reasons are cleare: for first the

end wherefore we were created and made was, as euen now we heard out of the Prophet, the glorie of God; that hee might shew his glory in vs, and that we againe might glori∣fie him in the land of the liuing. Secondly, wee are not our owne, but wee are bought for a price, and therefore as the Apostle maketh the argument, we must glorifie God, euen him whose we are in our bodies, and in our spirits: hence∣forth we must not liue vnto our selues, but vnto him and his glorie, That dyed for our sinnes, and rose againe for our iustifica∣tion. Gods glorie, that must bee the bent of our whole life, and the vantage that we must seeke while we are at home in the body.

Now, if yee aske how we are to glorifie God in our life, I answer, by walking faithfully in the waies of our calling, whatsoeuer our calling be, by keeping our vessels holy vnto the Lord, and pure from all filthinesse of corruption: by conforming our wills in all obedience vnto his will, and by liuing soberly, and righteously, and godly in this present world. All which our Apostle comprehendeth in a conuer∣sation, which becommeth the gospel of Christ. And Peter, in an honest conuersation, where he saith, Haue your conuersati∣on honest among the Gentiles, that they which speake euill of you, as of euill doers, may by your good works (which they shall see) glori∣fie God in the day of visitation. That God may be glorified by vs, this is a poynt which we must looke vnto. And how may this be? by hauing our conuersation honest, that is, by so walking and liuing, as before was mentioned.

This then should teach vs, so to looke vnto our wayes in our whole life, that in nothing the Lord be dishonoured by vs. For, if the glorie of God should be vnto vs the greatest gaine of our life, while we liue herein the body, then should we in all things seeke it, and by no meanes doe any thing which may be to the impairing of it. But, doe wee in our whole life seeke the glory of our God, as our greatest gaine? Doe wee in nothing dishonour our God throughout our whole life? If euery man should but looke how faithfully he walketh in the waies of his calling, the minister, the Lawyer,

the Physition, the Souldier, the Tradesman, the Merchant, the Countrie-man, how carefull each of them in their cal∣ling are, that God may be glorified by them; if euery man shall but looke how watchfull he is ouer his owne body, that it be not defiled with the corruptions which are in the world through lust, what a conscience he maketh of all his waies, that they bee framed in all obedience vnto Gods will, and how desirous he is to leade a sober, a righteous, and a god∣ly life in this present world; if, I say, euery man shall but looke into himselfe, and search, and see how the case stan∣deth with him touching each of these things; each man shal finde in himselfe so many things whereby God is dishonou∣red, as that I neede not to presse them to the shame of all that heare them. Beloued, the thing is too lamentable, and too true, if we will confesse a truth, that whom in our whole life by all meanes we should glorifie, against him our whole life is a continuall rebellion. For what sin is it, whereof if we dulie examine our selues, we may not finde our selues guilty? Looke vnto the first table. Doe wee not trust vnto vncer∣taine riches, and giue much honour to others, which is due vnto God alone, and so make other Gods vnto our selues besides him? Doe not many in the worship of God vse su∣perstitious rites, and will-worships, which God neuer com∣manded, and so sinne against the second Commandement? Doe wee not often abuse the name of God in periuries, in blasphemous oaths, in speaking of him lightly and vnre∣uerently, and so take his name in vaine? Doe wee not pro∣phane the holy Sabbath many of vs with bodily labour on that day, many with riotous banquetting on that day: many with vnlawfull gaming on that day, and most of vs with neglect of such holy duties as on that day were to be perfor∣med? Looke also vnto the second Table. Doe we not neg∣lect, nay, contemne our Superiours, and sometimes euen make rebellion against them? Doe wee not often murther the innocent without a cause, if not in his life, yet in his cre∣dite and name, and in a cruell spight against him? Doe we not often steale from our brethen, by false weights and mea∣sures,

by selling naughty wares, by bribes and extortion, by symonie and vsurie, by deceitfull and wrongfull dealing? Doe we not often lye one vnto another, and so smother the truth that it can neuer come to light? Doe wee not abound with sinnefull lusts, inordinate affections, vngodly desires, and vnruly motions? True it is which the Prophet saith, that by lying, and swearing, and killing, and stealing, and who∣ring we breake out, and bloud toucheth bloud. Shall I say all in a word, Christ is not to vs in life aduantage, but rather Christ is vnto vs in life a losse. His glorie we count not our glorie, but rather we count all the time lost that is not spent in the things which tend nothing to his glorie. I wish my words might iustly be reproued. Beloued, it is enough that we haue spent the time past of our life in vngodlines & vn∣righteousnes: it is enough that hitherto we haue not glorifi∣ed God in our mortall bodies, as we ought. Let vs hereafter make streight steps vnto the Lord, and let vs liue vnto his glorie, in whose glorie is our life. Let vs so make account that wee liue, if wee liue to his glorie; and whatsoeuer o∣thers count their gaine, let vs count his glorie our greatest gaine.

The third thing which here I note is, that the Apostle saith, that Christ is vnto him in death aduantage. Where∣by he meaneth, that if he dye, and by his constancie in his death bring glorie vnto Christ, this glorifying of Christ by his death, is vnto him in his death an aduantage. Whence I obserue, what vnto a Christian should be the thing wher∣of he should make reckoning in his death, and that is, that God be glorified by his death; and then if he dye (so that in his death God haue his glorie) welcome death whensoeuer, and whatsoeuer, violent, or naturall. What saith our bles∣sed Sauiour, I must, saith he, be baptized with a baptisme, and how am I grieued till it be ended? In which words hee shewed his great and earnest desire to die for vs, that the Gospell might the sooner be preached throughout the world. For, hauing before signified that his comming was to preach the gospell, which should kindle a fire throughout the world,

and this fire was alreadie kindled by the preaching of the gospell, he signified likewise that before his passion the go∣spell should not be published throughout the world. And therefore, that he desired to die was, that the Gospell might the sooner bee preached throughout the world. Heere then, ye see, what it was that the sonne of God reckoned vp∣on his death, namely, the glorie of God by the publishing of the gospell throughout the world. And because he lon∣ged after this, hee longed after death. What also saith our holy Apostle, Though, saith he, I be offered vp vpon the sacri∣fice and seruice of your faith, I am glad, and reioyce with you all. Where yee see the Apostle saith, that hee would reioyce in death as a vantage vnto him, if by his death God might haue this glorie, that their faith thereby might bee confir∣med. The thing then that hee made reckoning of in his death was, that God might be glorified thereby, and so hee would reioyce in death. Semblably, wee in death should principally looke at this, that our death be to the glorie of the Lord, that our death bee as the death of his Saints, that our death be in the Lord, and then we may reioyce and bee glad in it. For as the Prophet saith, Right deare and precious in the sight of the Lord, is the death of the Saints. And as our Sauiour saith, Blessed are the dead that dye in the Lord.

Hence then we may learne, why it is that we are many of vs so vnwilling to dye. If persecution arise because of the word, and fire and faggot be the portion for vs to drinke, it is no need to bid vs to flie but we runne, and we turne, and turne, and turne againe, rather then wee will burne. If any sicknes seaze vpon vs, by and by we so shrinke, and are so af∣fraid of death, that whatsoeuer physicke by the Physition, whatsoeuer cōfort by the Minister be ministred vnto vs, yet stil nothing but death death with vs. Euery summō of death is so fearefull vnto vs, that if any way wee could wee would shift it off. And why is all this, but because we count of no vantage in death, because Christ is not vnto vs aduantage in death? we neuer bethinke our selues, shall God be glorified by my death? shall the Saints hearts be strengthened by my

constancie, & my patience in my death? shall the Christian and quiet repose of my soule in the Lord at my death, cause them that behold me to glorifie the Lord? But what do we thinke and say, I shall die, I shall die, I shall go downe to the graue, and be no more seene; the terrors of death are vpon me, and who shall deliuer me? And thus death triumpheth ouer vs, whereas vpon the other cogitations, we should tri∣umph ouer death. Ye know the storie of Naball, of whom it is said, that when his wife told him Dauids words, his heart died within him, and he was like a stone. So is it with ma∣ny of vs, when any summons of death come forth for vs, our hearts faile, and die within vs, and we are euen as stones. And no meruaile that feare of death should so worke vpon vs, when in our death there is nothing to comfort vs. If our hearts were so set on the glorie of the Lord, that wee coun∣ted that gaine enough vnto vs: if any way wee might gaine glory vnto the Lord by life, or by death, then would wee willingly die, whensoeuer our death might be to Gods glo∣rie. But, setting apart all care of Gods glorie by life, or by death, we mind onely the pleasures and profites of this life; which haue an end in death, and therefore are vnwilling to die. In the terrors of death, then will we not feare death? Let mee die the death of the righteous, and I will not feare what death can doe vnto me. Let Christ Iesus bee glorified by my death, and then let death come in fire, in sword, in famine, in pestilence, in what terrible sort it can come, and I will triumph ouer death. Let this mind be in euerie one of vs, and so, that by our death God bee glorified in vs at what time so euer, and in what sort so euer it come, let it bee wel∣come to vs. And let this suffice to bee obserued from these words; whence ye see, first, how we become indifferent vn∣to either death, or life, namely, if Christ be vnto vs both in life, and in death aduantage. Secondly, that the vantage whereof we are to make reckoning in our life is, that Christ Iesus may bee glorified by our life. And thirdly, that the vantage whereof we are to make reckoning in our death is, that Christ Iesus may be glorified by our death.

Now, vpon this occasion that hee had said, that hee was very indifferent vnto either life or death, because Christ was vnto him both in life and in death aduantage: the Apostle maketh a little digression, and disputeth the poynt whether were better for him to choose, life, or death. And first, in this verse hee mooueth the doubt, and answereth it in these words, And whether, &c. Which words, I know, are di∣uersly read, but the words bearing well this reading, I fol∣low it, as both best opening the Apostles meaning, and best sorting with that which followeth. Now, when hee saith, Whether to liue in the flesh, ye must vnderstand that to liue in the flesh, and to liue after the flesh are much different. For to liue after the flesh, is to follow the filthie lusts of the flesh and to liue in the flesh, is onely to liue in this fraile bodie The doubt then is, whether to liue in the bodie were profi¦table for him, and what to choose, life, or death, were best for him? And the answere is, that he knoweth not what to choose, life, or death. Being in his case, in prison, a man would haue thought this choise would not haue been hard Yet, he being in prison, saw such comfort in death, and such ioy in life, that hee knew not which rather to choose. And such loue did hee beare towards the Philippians, that weigh∣ing the great comfort which hee should haue by his death, with the great profite which they should haue by his life, he knew not what to choose.

Whence I obserue, first, the great loue which ought to bee in the Pastor towards his people, and the great desire which he ought to haue of their profite and comfort. Euen in case of his greatest comfort, ioyned with their losse and heauines, it should much perplexe him what to choose; his, or their present comfort. Yee know that of Moses, where he prayed the Lord either to pardon his people their sinne, or to raze him out of the booke of life. And that of Paul, where hee wished himselfe to bee separated from Christ for his brethren, which were his kinsmen according to the flesh. They both knew, the one, that hee could not be razed out of the Booke of life; and the other, that hee could not bee

seperated from Christ, onely therein they shewed how greatly Gods glorie in the peoples good. And true is that of the Apostle, that Loue seekes not her owne things, but the things of others. Whence yet I doe not inferre, that the Pa∣stor for loue of his people, should in case of his saluation wish his own vtter rection, rather then that his people should not be gained vnto Christ. But this, I say, that euen in case of his and their saluation for the loue of his people, hee is to be perplexed how soone to wish his saluation by his dissolu∣tion, because howsoeuer his present comfort should bee gai∣ned by his present dissolution, yet their saluation should be furthered by his longer continuance in the bodie.

A poynt which doth not much perplexe many Pastors. For too many such there are, as neither caring for their own saluation, nor their peoples, looke onely to fleece them, but neuer care what become of them. A point which might be much enlarged, but not so fitly in this place. If the vrging of it might concerne any here, I beseech them in the feare of God to thinke further of it with themselues.

The second thing which here I obserue is this, that if we bee at peace with God, and keepe faith, and a good consci∣ence, whatsoeuer our outward state be, we haue such com∣fort and ioy on euery hand, that neither we desire to die in respect of the griefes of this life, nor to liue in respect of a∣ny feare of death. The example of our Apostle is proofe e∣nough to this purpose. He lay in prison, and of the brethren none assisted him, but all forsooke him; and many practi∣sed much against his constancie, and against his life; so that his outward state was very hard, and such, that in respect of the griefes of his life, he might haue desired death; and a∣gaine, in respect of the feare of death, hee might haue desi∣red life. Yet, euen then such ioy and comfort he found on euery side, which way so euer hee lookt, to life, or death, that hee knew not whether of them to choose. And where was the reason? Though his case were hard, yet hee was at peace with God, and had faith, and a good conscience.

Farre otherwise it is with many in our daie, who see

nothing but matter of discontentment and discomfort, both in life, and in death. If either promotion fall not vpon them according to their desire, or if crosses fall vpon them other∣wise then they desire, then they grow male-contented, they care not to liue, and yet they ioy not in death. Such are they that minde earthly things, but minde not the things of God.

Let vs seeke to be at peace with God, let vs trust perfect∣ly in Christ Iesus, let vs keepe a good conscience in all things, and this shall make both life and death comforta∣ble vnto vs.

LECTƲRE XVIII.

PHILIP. I. Verse 21.

And whether to liue in the flesh were profitable for me, and what to choose, I know not.

NOw, vpon this occasion that hee had said that he was verie indifferent vnto either, life or death, because Christ was vnto him both in life and in death aduantage. The Apostle maketh a little digression, and disputeth the poynt whether were better for him to choose, life, or death. And first in this verse hee mooueth the doubt, and also answereth it, in these words. And whether, &c. And secondly, hee bringeth reasons for either part, first, that in respect of himselfe it were better for him to choose death, verse 23. Secondly, that in respect of the Philippians, it were better that hee chose life, verse 24. So that the strait was hard, whether for his owne greater good he were now to chuse death, or for their greater good he were to chuse longer life. The words where the doubt is moued are diuersly read, but they bearing well this reading

I follow it, as both best opening the Apostles meaning, and best sorting with that which fol••oweth. The doubt is, whe∣ther to liue in the flesh, or in the bodie, were profitable for him: and what to chuse, life or death, but was in a wonder∣full strait betweene the two. Being in his case, in prison, a man would haue thought this choise would not haue beene hard. Yet, he being in prison, saw such comfort in death, and such ioy in life, that he knew not which rather to chuse. And againe, such a loue he did beare towards the Philip. that weighing the great comfort which hee should haue by his death, with the great profite which they should haue by his life; he knew not what to chuse, that which should be to his greater comfort, or that which should bee to their greater profite.

Whence, first, I obserue the great loue which ought to be in the Pastor towards his people, and the great desire which he ought to haue of their profite and comfort. Euen in case of his greatest comfort ioyned with their losse and heauinesse, it should much perplexe him what to chuse, his or their present comfort and good. Ye know that of Moses, where he prayed the Lord either to pardon the people, that had sinned, or to raze him out of the booke of life: and that of Paul, where hee wished himselfe to be separated from Christ; for his brethren, which were his kinsmen according to the flesh: They both knew, the one, that he could not bee razed out of ahe booke of life, and the other, that hee could not be separated from Christ: but therein they shew∣ed abundantly how greatly they loued their people, and de∣sired their saluation. Neither yet doe I here teach that the Pastor for loue of his people, should in case of his saluati∣on, wish his owne vtter reiection, rather then that his people should not be gained vnto Christ. But this I say, that euen in case of his saluation and theirs, for the loue of his people, hee should oftentimes bee perplexed how soone to wish his saluation by his dissolution: because howsoeuer his present comfort might be gained by his present dissolution, yet their saluation may bee furthered by his longer continuance in the bodie.

A point which doth not ouermuch perplexe many Pa∣stors in our day: for too many such there are as neither ca∣ring for their owne saluation, nor for their peoples, looke onely to fleece them, but neuer care else what become of them. Which point might be much enlarged, if the place were conuenient. If the pressing of it might concerne any here, I beseech them in the feare of the Lord to thinke far∣ther of it with themselues.

The second thing which hence I obserue is this, that if we be at peace with God, and keepe faith and a good con∣science, whatsoeuer our outward state be, we haue such com∣fort and ioy on euery side, that neither we desire to die in respect of the griefes of this life, nor yet to liue in respect of any feare of death. The example of our Apostle is proofe enough to this purpose: He lay in prison for the defence of the gospell, wherein none of the brethren assisted him, but all forsooke him, and many practised much against his constancie, and against his life; so that his outward state was very hard, and such that in respect of the griefes of his life hee might haue desired death; and againe in respect of the feare of death, hee might haue desired life. Yet euen then which way so euer he lookt, to life or death, such ioy and comfort hee saw in both, as that neither the griefes of life made him to wish death, nor the feare of death made him to wish life. And where was the reason? Though his case many waies were hard, yet was hee at peace with God through Iesus Christ his Lord; he was strong in the faith of Christ Iesus, whom God set forth to be a reconciliation through faith in his bloud, and he had the testimonie of a good conscience, that in all simplicitie and godly purenesse he had his conuersation in the world. And therefore ne••¦ther for the griefe of life, nor for the feare of death wished he the one, or the other, but as either might make more for Gods glory he was indifferent vnto either.

Farre otherwise it is with many in our day, who see no thing but matter of discontentment and discomfort both in life and in death: for so it is with many of vs, that if ei∣ther

promotion fall not vpon vs according to our desire; or if crosses fall vpon vs otherwise then we desire, then we grow male contented, we take no ioy in our life, and some∣times we hasten our owne death. And againe, many of vs if any way we be summoned vnto death, by sicknes, by the sword, by the pestilence, or any other way, we so shrugg and shrinke for feare of death, that like vnto Nabal, if we surmise any danger of death by and by our hearts faint and die with∣in vs, and we become like stones. No comfort or contentment a great many of vs finde either in death, or in life, but what through griefe of the one, and feare of the other, wee are often out of loue with the one, and with the other. And the reason is plaine: for it is because we are not at peace with God, nor haue the mysterie of faith in a good conscience. We feele no comfort in our God through our reconciliati∣on by Iesus Christ; wee want a sound and a liuely faith, whereby we should take hold of the promises of God made in Christ Iesus, and a bad conscience so troubles vs, that all is disquieted within vs. And therefore we finde no comfort or contentment in life, or in death, but discomfort and dis∣contentment in both.

Will we then finde comfort and contentment in both, whatsoeuer our state outwardly be? Let vs labour to be at peace with God let vs trust perfectly in Christ Iesus, & let vs keep a good conscience in all things, and this shall make both life and death comfortable vnto vs; whatsoeuer our outward estate be, both life and death shall be comfortable vnto vs, if we haue peace with God, and faith, and a good conscience. And let this suffice to be obserued from the doubt which the Apostle moueth, where he professeth that he knowes not what to chuse, life or death.

And why knew he not what to chuse, life or death? The reason hereof in the words following is said to be; because on both sides there were such reasons, on the one side to chuse life, and on the other side to chuse death, that he was in a wonderfull strait on both sides. For, saith hee, I am greatly in doubt, or I am in a wonderfull strait on both

sides: on the one side desiring to be loosed from the prison of this bodie, or to depart out of the earthly house of this tabernacle, for so the word may be taken actiuely, or pas∣siuely, and to be with Christ where he sitteth at the right hand of God, which (saith he) is best of all viz: for me: neuerthe∣lesse on the other side, knowing that for me to abide in the flesh and to liue longer in the bodie, is more needfull for you that yee may enioy the fruit of my ministerie. The former reason concerneth himselfe, and his owne good: the latter concerneth the Philippians, and their good: in the former is signified his great desire to remoue out of the bodie, and to dwell with the Lord; in the latter is signified his great desire to abide in the bodie for their furtherance, and ioy of their faith: vnto the former his loue toward Christ constrained him, vnto the latter his loue toward them constrained him: for the former it was best for him, for the latter it was most needfull for them: and thus be∣tweene the former and the latter he was so perplexed, that he knew not what to chuse, life or death; death for his owne present good, or life for their further good.

Now the thing which in the former reason I note is, that the Apostle desired euen with a great desire to be loosed from the prison of his bodie, or to depart out of the bodie, and to be with Christ where he sitteth at the right hand of the throne of God; and that he counted this better for him in respect of himselfe, then to liue in the bodie. Whence I obserue that a Christian in respect of himselfe is rather to desire to die then to liue, to depart out of the bodie, then to abide in the bodie. Vnto the proofe of this point out of this place, adde also that other of our Apostle, where to the same purpose, and in the same words almost he saith thus, We loue rather to remoue out of the bodie, and to dwell with the Lord. And that good olde Simeon ye know, when once he had seene the Messias which was promised, then hee desired with all his heart to die, saying, Lord now lettest thou thy ser∣uant depart in peace, for mine eyes haue seene thy saluation: as if he should haue said, now that I haue seene the promised

Messias, the sweet Sauiour of the world, now indeed I desire rather to die then to liue. Yea but was it not a great fault in Iob that he desired rather to die then to liue, when in the bitternesse of his soule he cried and faid, Why died I not in my birth? or why died I not when I came out of the wombe? O that God would destroy me, that he would let his hand goe, and cut me off: my soule chuseth rather to be strangled and to die then to be in my bones. Yes indeede this was a great fault in Iob thus in impatiency to breake out, and to search for death more then for treasures. Neither is any man, be his crosses or troubles neuer so great, neuer so many, through impatiencie, and be∣cause he is weary of his life, to wish rather to die then to liue; much lesse is he with cursed Achitophel, or traiterous Iudas to become his owne butcher, and to cut off his owne daies: for this were to repine against the highest, and to take our owne matters out of Gods into our owne hands. A Chri∣stian therefore in respect of himselfe is to desire rather to die then to liue, but in no sort through impatiencie, or be∣cause he is weary of his life. Yea but is not death terrible euen vnto the godly, and doe they not oftentimes so shrinke thereat that they are afraid of it? Yes surely, death in it selfe, and in it owne nature is so terrible, that Dauid being in great heauinesse and distresse by reason of Sauls cruelty, ex∣pressed it thus saying, The terrors of death are fallen vpon me. Whereby he meaneth that he was so afraid of his enemies, as if death had beene ready to seaze vpon him. And surely but for Christ Iesus, that hee hath seasoned it, and that through him it is but a passage vnto a better life, wee might all of vs, euen the best of vs well feare death, as the fruit of sinne, and as the reward or wages of sinne.

How then doe we say, that a Christian in respect of him∣selfe is to desire rather to die then to liue? We must vn∣derstand that a Christian is to desire rather to die then to liue: but how? not simply rather to die then to liue, but so as Paul did, rather to die, and to be with Christ then to liue. He doth not say to die, and to be ridd out of the mi∣series of this life: for so many desire, whose desire is not

good, and for whom it were better rather to liue in the bo∣die then to die; but he saith, to die, and to be with Christ. Are we not then while we liue here in the bodie with Christ, and Christ with vs? If wee will speake as the scripture vsually doth we are not. While we liue here in the bodie we are in Christ by his spirit, and Christ in vs by faith, as appeareth by many places of holy scripture; but in the vsuall phrase of the scripture then principally wee are faid to bee with Christ, when after the separation of the soule from the bo∣die we doe in soule enioy the continuall presence of Christ in heauen, where he sitteth at the right hand of the throne of God: euen as the Apostle witnesseth, where hee saith, Whiles we are at home in the bodie, we are absent from the Lord, not from being in the Lord, but from dwelling with the Lord in the heauenly places. So that first our earthly house of this tabernacle must be destroyed before we can be with Christ where he is as he is man. When then we say that a Christian in respect of himselfe is to desire rather to die then to liue, the meaning is, that he is rather to desire the separation of his soule from his bodie, and in soule to bee with Christ, where he is as man, till he may both in soule and bodie bee there with him for euer, then to liue in the bodie.

And the reasons are plaine and cleare: as first because Christ is the husband, and we the spouse if we belong vnto Christ. As then it is better for the spouse to liue with her husband then to liue apart from her husband, so is it better for vs to be loosed and to be with Christ, then to liue in the bodie. secondly, because heauen is our home, and here we are but pilgrims and strangers. As then it is better to be at home then where we are but pilgrims and strangers, so is it better for vs to be loosed and to be with Christ, then to liue in the bodie. thirdly, because it is better for the soule to be ioyned vnto Christ, then vnto a sinnefull bodie: for as Da∣uid saith of Mesech, and of the tents of Kedar, Woe is me that I am constreined to dwell in Mesech, and to haue mine habitation among the tents of Kedar; so may the soule say of the bodie,

woe is mee that I am constrained to dwell in this sinfull bo∣die: better it were for mee to be ioyned vnto Christ. 4. Be∣cause the body is as a prison of the soule, wherein it wanteth free libertie to doe what it would and should. As then it is better to be out of prison, and to liue at libertie, so is it better to die, and to be with Christ, than to liue in the body. 5. Be∣cause in the body wee only know in part, beleeue in part, loue in part, liue in part, ioy in part, and are blessed in part, with all such graces of the spirit; but when wee remoue out of the body, then that which is in part shall be abolished. As then it is better to know, to loue, to liue, to ioy, &c. per∣fectly, than only but in part, so is it better to be loosed, and to be with Christ, where all these shall be perfected, than to liue in the body, where they are neuer but in part. Lastly, to passe ouer the rest in silence, because it is better to be with God than with men, in heauen than in earth, in a state freed from sorrow, sinne, and temptation, than in a state subiect to them all: for man that is borne of a woman, is but of short continuance, and full of trouble, as Iob speaketh, yea his life is as a warfare, as the same Iob speaketh, and as our Sauiour speaketh, euery day of his life bringeth griefe enough with it, neither hath his griefe an end till his life haue an end. But blessed are the dead that die in the Lord: euen so saith the spirit, for they rest from their labours, and their workes follow them. They rest from their labours, inasmuch as all teares are wi∣ped from their eyes, no more death, nor sorrow, nor crying, nor paine doth take hold of them: and their workes follow them, inasmuch as they are had in remembrance before God, when all other things of our life leaue vs and forsake vs. I spare to enlarge this point further at this time. Ye may easily conceiue what might be added.

Let this serue for a iust reproofe of them that are vnwil∣ling to die. For come now, and let vs reason the case toge∣ther: What man is there among you, that if hee were clo∣thed only with ragged, and torne, and patched, and worne, and bad cloathes, would not be willing to be vncloathed of them, and to be cloathed with better? And what else is this

mortall and corruptible body, but as ragged and rotten cloathes wherewith wee are cloathed? Why should wee not then be willing to be shifted of those cloathes, of this mor∣tall and corruptible body, and to bee cloathed with our house which is from heauen, euen with incorruption and immortalitie? Againe, what man is there among you, that if hee were in prison, would not be willing to be set at liber∣tie? or being in a place where he is but a stranger, would not be willing to be at home? And what else is this sinfull bo∣die, but as a prison of the soule, wherein it is so shut, that it hath no libertie till it returne vnto him that gaue it? Or what else is this world, but as a place wherein wee wander as pilgrims, and haue no abiding Citie? Why should wee not then be willing to remoue out of this prison of the bo∣die, and to bee receiued into the glorious libertie of the sonnes of God? or to loose anchor from this land, wherein wee are but strangers, and by death to saile towards heauen, where is our home, and our abiding Citie? Where should the members ioy to be, but with their head? Where should the spouse desire to bee, but with her husband? Where should man, whose breath is in his nostrils, delight to bee, but with him that is his life, to see him as hee is, and to liue in his continuall presence? Surely whosoeuer thou art that art vnwilling to die, thou doest not yet conceiue nor be∣leeue the blessed estate of them that die in the Lord; thou hast not yet throughly learned this lesson, that Christ is the husband of the Church, that Christ is the life of his body, that in the presence of Christ there is fulnesse of ioy, and life for euermore: for then wouldest thou willingly de∣sire with the Apostle to bee loosed, and to bee with Christ, which is farre the best. If the condition of the children of men, and the condition of beasts, were euen as one condi∣tion vnto them, so that in their death there were indeed no difference, or if after death there remained nothing but a fearefull expectation of iudgement, then indeed thou had∣dest some reason to be vnwilling to die. But now that Christ by death hath triumphed ouer death, and made death vn∣to

thee (if thou belong vnto him) a passage vnto life with∣out death, vnto ioy without sorrow, vnto all blessednesse without any miserie, why shouldest thou bee vnwilling to die? Nay now a chip for death, nay now most welcome death. And so beloued let it be to euery one of vs. If wee belong vnto Christ, there is no cause why wee should feare death, and great cause there is why wee should embrace death. Let vs therefore neuer feare death, nor be vnwilling to die, but whensoeuer the Lord his will is, let vs be willing to be loosed, and to be with Christ, which is best of all.

LECTƲRE XIX.

PHILIP. 1. Verse 23.

Desiring to be loosed, and to be with Christ, which is best of all.

NOw to proceed: Against this which hath beene said, it may be obiected, that as no man is to put asunder the things which God hath coupled together, as the soule and the body; so no man is to desire that the things which God hath coupled bee sundred, and therefore no Christian is to desire to die. Whereunto I answer, that it is true, that no Christian is to desire simply to die, nor to die to this end only, that he may be rid of the miseries of this life, nor to die otherwise than when the Lord his will is: but yet he may desire to die, and to be with Christ, to die to this end that hee may bee with Christ, to die when the Lord his will is, and when his death may be for his glory. So it is to be vnderstood of Elias, that he desired to die, when he praied and said, It is enough, O Lord, take my soule, for I am no better than my fathers. And

so wee say, that a Christian may desire to die when the Lord his will is, not for that death in it selfe is to be desired, but because he desireth to be with Christ. So that the thing which a Christian desireth simply and in it selfe, is to bee with Christ; neither doth he otherwise desire to be loosed, but that he may be with Christ: and so wee say he may de∣sire to be loosed when the Lord his will is. And thus much for this, which is the chiefe point in these words: whence ye see, that a Christian in respect of himselfe may desire rather to die than to liue.

Other things there are which may not vnfruitfully bee noted in these words, which I will only briefly touch, be∣cause they are things not principally intended. The Apo∣stle desireth to be loosed, and to be with Christ: to bee loo∣sed, why? that he might be with Christ. Whence I obserue, that the death of Gods Saints is nothing else but a departure of the soule out of the body vnto heauen, where Christ sit∣teth at the right hand of the Throne of God. Hee which at the first coupled soule and body together, in death parteth them asunder, and taketh the soule vnto himselfe, to bee where he is, till in the resurrection hee couple them againe ••ogether, neuer after to be parted asunder. Whereof all the godly in Christ Iesus at all times haue beene so thorowly perswaded, that alwayes in death they haue done and doe (after the example of Christ Iesus) commend their soules ••nto the hands of him that gaue them, saying as he did, Fa∣••her into thine hands I commend my spirit. So wee reade that that holy Martyr Steuen, when hee was stoned, called on God, and said, Lord Iesus receiue my spirit. And in death it is the very ordinary praier of all Gods Saints. Wherein they plainly shew their thorow-perswasion, that in death their soules are receiued by the Father of spirits into the heauenly habitations, there to be ioyned vnto Christ Iesus. Contra∣••riwise, the death of the wicked and vngodly of the earth is nothing else but a departure of the soule out of the body vnto hell, there to be with the Deuill and his Angels. Ex∣amples of both we haue in the begger and the rich man;

whose deaths, vnto the one was the departure of his soule out of his body into heauen, but vnto the other the depar∣ture of his soule out of his body into hell. Or if the persons of these proue not strongly enough, take for example the death of the two theeues which were hanged with our bles∣sed Sauiour on the Crosse, vnto the one of which Iesus said, that that day hee should be with him in Paradise, but vnto the other that railed on him, his death doubtlesse was a downfall into hell.

Is then the dissolution of Gods Saints a passage of the soule out of the body vnto heauen, there to be with Christ? Farre be it then from vs, to thinke that the condition of the children of men, and the condition of beasts, is euen as one condition vnto them; that when man dieth, hee returneth wholly vnto the dust, and hath no more fruit of all the tra∣uels that hee hath taken vnder the Sunne. Thus indeede sensuall man following onely the iudgement of his weake sense, and of his owne blinde reason, thinketh, and saith, As the one dieth, so dieth the other; man and beast haue all one breath, and in death there is no excellencie of man aboue the beast: all goe to one place, all to the earth, as all came from the earth. But the spirit of God hath otherwise taught vs in his holy word: for doth not the Lord say, that he is the God of Abraham, of Isaac, and of Iacob? And doth he not say, that he is not the God of the dead, but of the li∣uing? Abraham, Isaac, and Iacob, then are not dead, but li∣uing. Liuing? How? In their soules with God. Dead they are in respect of the separation of their soules from their bodies. But forasmuch as the earthly house of their Taber∣nacle being destroyed, they haue a building giuen of God, that is, an house not made with hands, but eternall in the heauens, as the Apostle witnesseth euen of all the Saints of God, therefore they are still liuing in their soules with God in the heauenly habitations. Howsoeuer then the bodies of men be mortall, and in death goe downe vnto the dust, whence first they came; yet their soules are immortall, and in death returne vnto the Father of spirits, whence they

came. But what needs more to this purpose then that which here our Apostle saith? In death the sonnes of men are loosed, that is, their soules are separated from their bodies. Now if the soule were mortall as the body, what needed a∣ny loosing of the one from the other? Surely both should fall together, and not the one bee loosed from the other if the condition of both were one. Euen this then, that the soules in death are loosed from the bodies of men sheweth that the soules are immortall. Againe, in death the Saints of God are loosed that they may be with Christ: After death then they are with Christ, not in body, for that descendeth vnto the graue there to rest vntill the resurrection. In soule then. In death then the soules of Gods Saints passe out of the body vnto heauen there to be with Christ. And there∣fore farre be it from vs to thinke that in death as of beast, so of man there is vtterly an end, and an entire returne vnto the dust.

And yet so we liue, a great many of vs, as if we made no other reckning, for do we not a great many of vs, passe our dwelling here without feare in chambering and wantonnes in gluttony and drunkenesse, in striefe and enuying? Doe we not euen glut ourselues with sporting and pleasure, and sundry delights of the flesh, and say let vs be merry, and take our fils of pleasure while we are here? for when we are gone then all the world is gone with vs. Surely, if a man may coniecture by our dissolutenesse of life, a great many of vs either thinke that in death there is vtterly an end of vs, or too little thinke what remaineth after death. Beloued, wee are bought with a price, let vs therefore glorifie God both in our bodies, and in our spirits. We may not liue vnto our selues, nor giue our members weapons of vnrighteousnes vnto sinne, but we must liue vnto him that died for vs, and rose againe; and giue our members seruants vnto righte∣ousnesse in holinesse. Let vs so liue that in our liues wee thinke of death, and let vs know that if we die the death of the Saints, we shall die to liue for euer with Christ; but if o∣therwise; our part shall be in that lake that euer burneth.

Againe, this may serue for the confutation of that foolish dreame of purgatorie. The soules of Gods Saints they are loosed in death from the body, and being loosed are with Christ: The soules of the wicked they likewise in death are loosed from the body, and being loosed do, as it is said of Iudas, go to their owne place, euen the place of the damned Where then is Purgatorie? They that trouble the Church with this fancie, tell vs that of them that die, some are per∣fect and iust men, and they go streight vnto heauen, others are desperately wicked, and they goe streight downe into hell; and others are neither perfitly good, nor thoroughly badde, and for these are Purgatorie. But I demaund them touching this third sort of men, haue they faith, or no? They grant they haue, but a weake faith not a perfit faith. If they haue faith, if it be a true and liuely faith though it bee but a weake faith, by it they are saued, and in death receiued vnto glory. He that belieueth (saith our Sauiour Christ) hath eternall life. He that belieueth: what? hee that hath such a measure of faith, he that hath such a degree of perfection of faith? No, but he that belieueth truely though weakly, and imperfectly, he hath eternall life, euen liuing in the body, he hath eternall life in hope, and when he remoueth out of the body shall haue it in possession; hath it now in the be∣ginning, and then shall haue it in a greater fruition. Againe, I demand touching this third sort of men, where doth the Apostle euer exempt himselfe from the number of imper∣fit men? where doth he euer count himselfe perfit? Nay in this Epistle he plainely denieth it, and both there, and often elsewhere signifieth his endeauouring and contending after perfection. And yet being loosed he speaketh not of going into Purgatorie, but of being with Christ. Thus then wee teach, that al that dy, die either in the faith of Christ, & so be with Christ; or else die not in the faith of Christ, and so they go to their place with Iudas. As for any, third place it is a de∣uised dreame, and clearely confuted by the Scriptures. The summe of all is, the soules of Gods Saints being loosed from the body are with Christ, therefore we are neither to thinke

that when man dieth he wholy returneth to the dust, nor yet that he goeth vnto Purgatorie.

Another thing yet farther here I note, which is that the Apostle desired to be with Christ. Where I obserue, that till man bee loosed from the earthly house of this Taber∣nacle, and be in heauen, hee is not with Christ. To which purpose also is that of our Apostle, where he saith, that whiles we are at home in the body, we are absent from the Lord: While we liue then here in the body, we are absent from the Lord. First then we must remoue out of the body before wee can be with the Lord: with the Lord I say in corporal presence. For otherwise, touching his spirituall presence, wee know that he hath said vnto vs, I am with you alwaies vntill the end of the word. But touching his corporall presence he hath said, the poore alwaies yee haue with you, but mee yee shall not haue alwaies.

This then serueth for the confutation of the corporall presence of Christ in the Sacrament of the Lord his supper. A certaine truth it is, that Christ is truely and really present in the Sacrament of the Lord his supper, and that so many as come vnto that holy supper hauing on their wedding gar∣ment, and hauing duely examined themselues touching their faith towards God, their repentance for their sins, and their loue of God, and of their brethren, doe there truely and really eate the body, and drinke the bloud of Christ Iesus. For there spiritually we eate the body, and drink the bloud of Christ Iesus; there spiritually Christ is giuen vnto vs, and taken of vs to be one with vs, and we with him, spi∣ritually I say, and therefore truely and really. And therfore when we come vnto that holy Table, to be made partakers of those great and high mysteries of Christ his blessed death and passion, we must know that the ground is holy where∣on we stand, we must know that wee are present before the Lord, so that accordingly we must prepare our selues to the reuerend receiuing of those holy mysteries, which in this place at this time I adde, because it is likely that many here present purpose to morrow to communicate at that holy

table. But for Christ his corporall presence in that supper we vtterly denie it. And for this time let this one place bee enough to proue it. For why should the Apostle desire to be loosed, and to be with Christ if before he were loosed he were with Christ? If he desired to be with him by faith, and by the spirit, so hee was with him before hee was loosed It was otherwise then that he desired to be with Christ, euen to enioy his corporall presence. If then that he might enioy his corporall presence, first he must be loosed, then it is cleare that while we liue here in the body Christ is not cor∣porally present with vs, he is not therfore corporally present in the sacrament. I haue staied longer vpon these points then I purposed. Let vs now proceede vnto that which followeth.

Neuerthelesse] Hetherto we haue spoken of the Apostles desire in respect of himselfe, which was to be loosed and to be with Christ, which was the best of all for him. Now fol∣loweth his desire in respect of them, which was to abide in the body, which was more needfull for them; that by the worke of his ministery they might be farther builded vp in he faith and truth of Christ Iesus. Neuerthelesse saith hee, though it bee best of all for mee in respect of my selfe to be loosed, and to be with Christ, yet it is more needefull for you that I abide in the body, and liue longer, and therefore in respect of you I desire to liue longer. And thus I am in a strait on both sides, whether to chuse that which is best for me, or that which is more needfull for you, in my desires greatly affecting both.

1. Then, in that the Apostle desired to liue longer in the body for their sakes, although for himselfe it had been farre the best to haue beene loosed: hence I obserue that our de∣sires are not only to looke vnto that which is best for our selues, but vnto that which is most for Gods glorie, and our brethrens good. Had it not beene the best for Abraham that Isaac his sonne should haue liued, in whom it was pro∣mised that all the nations of the earth should be blessed? No doubt he desired it euen from his soule. But when the Lord

required him to be offered for a burnt offering, Abraham obei∣ed, and stretched out his hand to haue killed his sonne. He lookt not so much vnto his owne desires in respect of him∣selfe, as vnto the glorie of the Lord, and therefore addressed himselfe vnto his commaundement. So no doubt it was farre the best for Moses to haue his name still to remaine in the booke of life. Yet seeing the Lord his fierce wrath hote∣ly kindled against his people, hee lookt not so much what was best for himselfe, as what was good for his brethren the children of Israel; and therefore praied the Lord either to pardon the people that had sinned, or to raze him out of the booke that he had written. So tendred hee his brethrens good and Gods glory, that he preferred that before himselfe and his owne good. So our Apostle in his brethrens case which were his kinsmen according to the flesh, wished him∣selfe to be separated from Christ for their sakes. Hee saw and knew what was best for himselfe, euen that he should a∣bide in the vine whereinto he was ingrafted. Yet as a man forgetting, or not regarding that which was best for himself, he lookt so much vnto the good of his brethren that hee brake out and said, I would wish my selfe separated from Christ for my brethren, that are my kinsmen according to the flesh. And so should it be euen with all of vs, wee should not alwaies looke what is best for our selues, but also what is most meete and needfull for Gods glory. And though, as we heard be∣fore, it were farre better for vs to bee loosed, and to be with Christ in respect of our selues then liue in the body, yet are we also to looke what is more needfull for Gods glorie, and if to liue in the body bee more requisite and needefull for Gods glorie then are wee to desire to be in the body.

Good for the Church, and good for the common-wealth it would bee if men could thus frame their desires, not al∣waies to runne vpon that which is best for themselues, but that which is most for Gods glory, and for the good of our brethren. For why is it that in Church, and in Common-weale things are so farre amisse as they are. Wee complaine much, and ô things were neuer so badde, neuer so much a∣misse

in Church, or in Common-weale. And where is the cause? Euen within our selues. Few such parents as was A∣braham; few such magistrates as was Moses; few such mini∣sters as was Paul that so bridle their desires, that they pre∣ferre Gods glory and the publike good before their owne good. The minister now can see and say, this were more needfull for the Church, but this is better for me, more ease for me, more commodious for me, more pleasant vnto me, and blame me not if I most respect that which is best for my selfe; indeed the worst for himselfe, but the best in his corrupt account. The magistrate likewise now can say this and this indeed were best of all for the common good, neuerthelesse, this is better for mee, and neere is my coate, but neerer is my shirt, and I count him a very foole that is not chiefely wise for himselfe. Parents likewise now can say, to bestow some of my goods and substance thus and thus were most indeed for Gods glory, and for the good of many of Gods children: neuerthelesse is more needfull for my children, and no man may blame mee if they be the dearest vnto mee, if what I haue I keepe for them. And thus our desires are carried cleane otherwise then were our Apostles. He much desired his owne priuate good, but more the glorie of God, and the good of others. We much desire the glory of God, and the good of others, shall I say so? I wish it might be truely said of many mo that it is: but be it so, we much desire the glorie of God, and the good of others, but more our owne priuate good, more that which we count best for vs. If then we will haue such things as are amisse in Church and Common-weale amended, Minister, and Magistrate, and all of vs must reforme our desires. Howsoeuer this or that were best for the Minister in re∣spect of himselfe, yet must hee looke vnto that which is more needful for Gods glorie and the good of his Church, and set his desires vpon that. Howsoeuer this or that were best for the Magistrate in respect of himselfe, yet must hee looke vnto that which is more needfull for Gods glorie, and the good of the Common-weale, and set his desires vpon

that. Howsoeuer this or that might be best of all for vs in respect of our selues; yet, if another thing be more neede∣full for Gods glorie, and the good of others, we must looke vnto that, and set our desires on that. Looke not euery man (saith our Apostle) on his owne things, but euery man also on the things of other men. Let vs, beloued, both Minister and Magistrate, and all of vs thus doe; and whatsoeuer is most for Gods glorie, and for the good of his Church, let vs most set our desires on that.

LECTƲRE XX.

PHILIP. 1.

Verse 24. Neuerthelesse, to abide in the flesh, is more needfull for you.

25. And this I am sure of, that I shall abide, and with you all continue, for the furtherance and ioy of your faith.

26. That you may more abundantly reioyce in Iesus Christ for me, by my comming to you againe.

ANother thing yet there is which here is to be noted, and that is that the A∣postle saith, that it is more needefull for the Philippians that he liue longer, then that hee bee loosed. Whence I obserue, that the long life of the faith full Pastor is very needefull for the Church, and the blessing of God vp∣on it. A plaine proofe whereof, we haue in the example of Iehoida, touching whom it is said, That Ioash did vprightly in the fight of the Lord, all the dayes of Iehoiada the Priest. But after the death of Iehoiada came the Princes of Iudah, and did

reuerence to the King, and the King hearkened vnto them, and they left the house of the God of their Fathers, and serued groues and idols. What a blessing of the Lord was here vpon Ioash the King of Iudah, and vpon all Iudah by the life of Iehoiada the Priest? So long as hee liued, Ioash did that which was good in the sight of the Lord, and Iudah walked in the waies of the Lord; but when hee was dead, then Ioash the King, and Iudah with him, reuolted from the true seruice of the Lord, and fell vnto idolatry. And therefore the Lord pur∣posing to visite the iniquities of Iudah, and Hierusalem, vp∣on them threateneth to take away from them the Iudge, and the Prophet, that is, the Magistrate and the Minister, as if he should haue said, that he would roote out all ciuill go∣uernment, and all ecclesiasticall discipline from amongst them, and bring an vtter confusion and desolation vpon them. Is it then a plague of GOD vpon a land, to take away their Prophets, and their Teachers? And is it a visitation of the peoples sinnes vpon them? By this then ye see, that the continuance of the Pastors life among the people, is the blessing of the Lord vpon the people; I meane the continuance of the good and faithfull Pastors life. For otherwise, if the Pastor be an idle sheepe-heard, one that de∣spiseth his flocke, one that cannot, or will not feed the ten∣der Lambes of Christ Iesus, & leade them forth vnto greene pastures, and vnto the soft running waters: then surely it is a great blessing of the Lord to deliuer the sheepe from such a sheep-heard, & to cut him off from feeding his peo∣ple. And therfore the Lord promising in mercie to visite his dispersed flocke, speaketh thus vnto them by his Prophet, Behold, I come against the sheepeheards, and will require my sheepe at their hands, and cause them to cease from feeding the sheepe, neither shall the sheepeheards feede themselues any more: for I will deliuer my sheepe from their mouths, and they shall no more deuoure them. As then this is a great mercie of the Lord vnto the flocke of his pasture, when the Pastor is an ill one to deliuer them from him, and to cause him to cease from feeding them, whether by death, or how else so euer; so is

it a great blessing of the Lord vpon them, when they haue a good and faithfull Pastor and Teacher, to continue his life amongst them, for their further growth and encrease in the faith and truth of Christ Iesus.

This then, beloued, should teach you, how when the Lord blesseth you with a faithfull Pastor you should bee af∣fected towards him, and that is thus, you should euen pray vnto the Lord for him to continue his life long amongst you, by whose life yee haue such a blessing. Other duties, many towards them on your behalfe are commanded, as o∣bedience, where it is said, Obey them that haue the ouersight of you, and submit your selues, and loue: As where it is said, Know them that labour among you, and are ouer you in the Lord, and admonish you, and haue them in singular loue for their workes sake, and maintenance. As where it is said, Let him that is taught in the word, make him that hath taught him pertaker of all his goods. Whereunto ye are also to adde this dutie towards them, euen to pray for the continuance of their life long a∣mongst you. And surely, if either ye consider the blessing which ye haue by the enioying of them, or the losse which ye haue when such are taken from you, yee will see that yee haue great cause to pray for their abiding in the flesh a∣mongst you. For what, if after such a faithfull Pastor should succeede an idle sheepe heard, a greedie wolfe, an ignorant hireling, a slow-belly, a peruerter of the truth, a scandalous man for life, one whose God is his belly, and whose glorie is to his shame, as too too often after such light followeth such darkenesse. How great cause then should yee haue to waile and lament, and with Ieremie, to say, How is the golde become so dimme? While then ye haue them, how ought ye to pray for them, that long ye may haue them, and enioye the benenefits of their labours.

But how farre otherwise doe wee a great many of vs in many places, for so it is with many of vs in many places, that if our Pastor be a faithful teacher, one that labours amongst vs in the word and doctrine, one that keepes nothing backe from vs, but faithfully deliuers vnto vs the whole counsaile

of the Lord; we are so farre from praying for the continu∣ance of his life, that by all meanes we labour to make him wearie of his life. If wee haue such a Pastor as neither can, nor will teach vs in the wholesome word of truth, one that will suffer vs to go on in our sinnes, and neuer awake vs out of our dead sleepe of securitie: one that will sowe pillowes vnder our elbowes, and crie peace, peace, when there is no peace, one that will sort himselfe vnto our manners, and apply himselfe vnto our humors, he is a man fit for vs: hee is a milde, a soft man, and a good companion, and wee wish that he might liue for euer with vs. But if our Pastor with the Prophets of the Lord, threaten the iudgements of the Lord against vs for our sinnes; if with Iohn Baptist hee re∣proue vs boldly to our faces, for such crying sinnes as reigne amongst vs; if with the blessed Martyr Steuen, in the appli∣cation of his doctrine, hee shall come vpon vs and say, yee stiffe-necked & of vncircumcised hearts and eares, ye haue alwaies resisted the holy Ghost, as your fathers did so doe yee. If with the Apostle he shall rebuke vs, and say, O foo∣lish people, who hath bewitched you, that yee should not obey the truth: if hee shall launce our sores vnto the bottome, that so we may be throughly healed, if he shall wound the heary scalpe of him that goeth on in his wickednesse, and lay the axe to the roote of our sinnes, him wee can by no meanes endure, he is a contentious man, a seditious man, a schis∣maticall fellow, a troubler of the world; away with such a man, hee is not worthy to liue vpon the earth. Thus the Pastor, from whom it were a mercie of the Lord to deliuer vs, we loue and like: and him, in the continuance of whose liue were a blessing of the Lord vpon vs, wee cannot away with. So greatly are we in loue with our sinnes and igno∣rance, and so little doe we loue knowledg, and the things that belong vnto our peace. But, beloued, I perswade my selfe better things of a great many of you. As already you do, so continue to haue them that labour amongst you in singular loue, for their workes sake. Let the feete of them that bring you the Gospell of Christ Iesus bee beautifull

vnto you. Count the life of your faithfull Teachers a bles∣sing of the Lord vpon you, and pray yee vnto the Lord when yee haue such a blessing for the continuance thereof vnto you This blessing is as needfull for you as the greatest blessing of this life, and therefore reioyce in it, and pray for it as the greatest blessing of your life. And let this suf∣fice to be obserued from the reasons which made the Apo∣stle doubt what to chuse, whether to liue in the bodie, or to remoue out of the bodie. It followeth.

And this am I sure of &c.] In the Apostles narration which began at the 12. verse, first the Apostle told vs what successe his bands had already had, and then what successe he hoped they should haue. Touching the successe which they should haue, we haue heard that the Apostle certainly looked for, and hoped that they should turne to the salua∣tion of his soule through his constancie in his bands, whe∣ther it were in life, or in death. But what should be the suc∣cesse of his bands touching the saluation and deliuerance of his bodie? The Apostle now tells the Philippians that, namely, he knew certainely that he should liue, be deliue∣red out of prison, & be restored to them againe. And with∣all he tels them wherefore God would now deliuer him, & haue him yet to liue longer, which was for these two ends: 1. for their furtherance & ioy of their faith, .i. that by his ministerie they might be confirmed in the faith, & thereby haue their ioy increased: & 2. that they might more abun∣dantly reioyce &c. .i. that they seeing the mighty power of Christ, in deliuering him from the mouth of the lion might more abundantly reioyce in Christ the author of his deli∣uerance, for deliuering him, and for bringing him againe to them. The first thing which here I note is, that the Apostle saith, that he was sure of this, that he should abide in the flesh, and continue with all the Philippians, yet for some time longer. Whence I obserue, that the Apostle in his first imprisonment at Rome was deliuered, and restored vn∣to the Churches which before he had planted; which I do the rather gather hence, for that the two words which the

Apostle vseth, shew that he knew so certainly that he should be deliuered, as hee could not otherwise but by the reuela∣tion of the spirit. And in the Epistle to Timothie in plaine words he professeth, that he was deliuered out of the mouth of the lyon, meaning of Nero. And the ecclesiasticall sto∣ries beare witnesse, that after his first imprisonment, by the space of ten yeares or thereabouts he preached the gospell, and then returning to Rome againe was slaine by Nero, about the 14. yeare of his reigne.

Which may serue to encourage the faithfull thus farre in their troubles, that whatsoeuer be their troubles, if it bee for his glory, the Lord will deliuer them. As he did with Paul, so will he doe with vs: as our farther tryall, or pre¦sent deliuerance shall be for his glory so will he try vs or de∣liuer vs. Let vs therefore in troubles be of good courage, and let vs assure our selues of deliuerance, if it be for his glo∣ry. Onely let vs, as himselfe exhorteth, call vpon him in the day of our trouble, and then his promise is, we neede no reue∣lation for it, that he will deliuer vs; alwaies this condition vn∣derstood, if our deliuerance bee for his glory. And what else is it that we should desire but that he may be glorified in our bodies, whether it be by life, or death?

The second thing which here I note, is the end where∣fore he saith hee should abide and with them all continue, which was, for their furtherance and ioy of their faith, that their faith by his ministerie might be furthered, and so their ioy in the Holy Ghost increased. Whence I obserue where∣fore the Christians life in generall, and the Ministers life in particular is preserued and continued here on earth, and that is, the Christians life in generall is preserued and con∣tinued for the glory of the Lord; and the Ministers life in particular for the good of Gods church, and of that people ouer whom they are set. Be of courage Paul, said the Lord vnto him, for as thou hast testified of me in Ierusalem, so must thou beare witnesse also at Rome: as if hee should haue said, howsoeuer the Iewes practise against thy life in Ierusalem, yet feare not, I must yet haue farther glory by thy life, as

thou hast testified of me in Ierusalem, and there brought ••lory vnto my name, so shall thy life be preserued and con∣••••nued to the farther glory of my name by thy testimonie of be at Rome. And so is euery Christian when he is deliuered ••••om any perill of sicknes, enemies, or the like to resolue ••ith himselfe that his life is preserued, and continued for ••he farther glory of his God; and euery Minister in parti∣••ular, that his life is preserued and continued for the farther ••ood of Gods church, and for the profit of his people by ••he worke of his ministerie. The point is cleare enough, ••nd needeth not any large confirmation.

This may serue first for the instruction of all Christians ••n generall, and of the Ministers in particular. Of all Chri∣stians in generall, to teach euen all of vs to liue vnto the Lord, and to the glory of his name, to liue to doe good. This is the end wherefore our life is preserued and conti∣nued here on earth, and this being the end in our whole ••ife, we are euer to be looking vnto this end. Of Ministers ••n particular, to teach them to spend willingly their whole strength and their life, in the worke of their ministerie for the edification of the Church, and the furtherance of their faith, ouer whom the Lord hath made them ouerseers. This is the end also wherefore they are preserued from all dan∣gers, and their liues continued vnto their people; and this being the end, in their whole life they are euer to be look∣ing to this end.

What shall we say then vnto such Christians in name as liue vnto themselues, and vnto their pleasures? As would haue euery bodie to serue their turne, and care not for o∣thers? As desire to liue rather to get goods then to do any good? For such there are as so liue, as if they were to liue vnto themselues, and not vnto the glory of God; as if the life of others were to be for their good, and their life not for the good of any others; as if they were to scrape asmuch vnto themselues as they could, & not to do any good vnto any other. Nay I adde further, that such there are as so liue, as if in their life they were to serue sinne in the lusts thereof,

as if they were to liue by the spoile, and hurt, and losse o•• others; as if they were to flie that which is good, and to doe that which is euill. And surely such are here iustly repro∣ued, as men neuer remembring that the continuance of their life should be for Gods glory; or rather as men oppo¦sing themselues vnto euery thing that may make for Gods glory. What shall we say likewise vnto such in the ministe∣rie as feede themselues but not the flocke; as seeke their owne and not that which is Iesus Christs; as do more harme by their bad example of life, then they doe good by their paines in teaching, as either for idlenesse, or daintinesse, or other like reason, will not put their hand vnto the Lord his worke to helpe forward the building of his house, nay as destroy the faith of some which were to bee builded vp in Christ Iesus? Is this the end wherefore they liue in the bo∣die, wherefore their life is prolonged among their people? Nay surely this also serueth for their iust reproofe, as men abusing that vse which God giueth them of life.

But on the other side, it serueth for the great comfort of all them be they Christians in generall, or Ministers in par∣ticular, whose life serues for the good of the Church. For what greater comfort, if wee be Ministers, can we haue of our life, then that by our life the Saints hearts be stablished in the faith, the ioy of the faithfull be fulfilled, the Church of Christ Iesus be builded, the truth of Christ Iesus be main∣tained, the mouth of all gaine sayers be stopped, and our people kept a chaste spouse vnto the Lord? Or what grea∣ter comfort can we haue of our life whatsoeuer we be, then that by our life the Lord be glorified, the good of our bre∣thren procured, and the common-wealth bettered? Surely so may the Minister, and euery Christian make account that he liueth if hee liue vnto God and to his brethrens good, and so may he ioy in the continuance of his life, i•• he looke vnto the end wherefore it is continued. Whatso∣euer therefore we be let vs remember that we are to liue vn∣to him that hath called vs out of darknes into light, and in whatsoeuer perill our life is preserued, let vs remember that

it is continued for the glory of God, and the good of our ••rethren. And as we are by our calling, Ministers, or others, •• let vs labour that our abode in the flesh, and continuance •• life, may be to the furtherance, and ioy, and comfort of ••ur brethren, in euery thing that is good. And let this bee ••oken touching the end wherefore the life of Christians in ••enerall, and of Ministers in particular, is preserued and ••ontinued, viz. for the glory of God, and the good of his Church. Which as it serueth for the instruction of all, to ••each vs euer to looke vnto the end wherefore our life is ••ontinued vpon earth; so for the reproofe of such as whose ••••fe doth no good, and for the comfort of such, whose life ••rues for the good of the Church.

Now followeth the other end wherefore the Apostle ••ith he should abide, and with them all continue, viz. that ••hey seeing the mightie power of Christ Iesus, in deliuering ••im from the mouth of the Lion, from the crueltie of Nero, ••ight more abundantly reioyce in him, in whom already ••hey d••d reioyce, for sauing him from death, and bringing ••im againe vnto them. Whence first I doe obserue, the great ••eioycing which ought to be in the people for their Pastors ••eliuerance out of perill, and for the continuance of his life ••mongst them: their ioy should euen abound in Christ Ie∣••us, as in his great blessing and mercy vpon them. So wee ••eade, that when Peter was deliuered out of prison by an An∣gell, there was great ioy among the Christians which were ••ssembled in the house of Mary, Iohn Marke his mother, ••nsomuch that it is said of the maid that came to the doore, when Peter knocked at the entrie doore, that she opened not the entrie doore for gladnesse, as one so surprised with ioy, that ••he could not rest till she had told it: and when the doore was opened, and the rest saw, it is said of them, that they were astonied, partly through wondering at, and partly ••hrough reioycing for his deliuerance. And so should they that are taught in the word, abundantly reioyce when their Teacher is freed from trouble or danger, and his life or li∣bertie is continued vnto them: for whether it be life, or li∣bertie

that is granted vnto him, it is for their sakes, o•••• whom the Lord hath made him ouerseer; and there•••••••• they are to honour him, and to reioyce for him, as p••••••∣ued for them, and the furtherance of their faith.

Such then as grieue at the life or libertie of their faithfull Pastors, such as practise what possibly they can against the life and libertie of their godly Teachers, such as wash and watch euery aduantage against them, to get their mouths stopt, or depriued of their ministerie; such as reioyce in their trouble, imprisonment, or banishment, let such, I say, and all such like, looke vnto it, whether they belong to the sheepe-fold of Christ Iesus. He that heareth you, beareth a••, saith our Sauiour Christ; and he that despiseth you, des•••••• mee. To refuse then to heare the Ministers of Iesus Christ is much, because it is to refuse to heare Iesus Christ: like∣wise to despise the Ministers of Iesus Christ, is very much, because it is to despise Iesus Christ: but what then is it ••o practise mischiefe against the Ministers of Iesus Christ, 〈◊〉〈◊〉 reioyce in the losse of their life or libertie, and to band men selues against them? Surely this is plainly to bewray them∣selues not to belong to Christ Iesus.

As for vs, if wee will know that wee belong vnto Christ Iesus, let vs reioyce in the life and libertie of our faithful•• Teachers. The life and libertie of Gods faithfull Minister, cause ioy in the hearts of them that belong vnto the Lo••••. Let vs therefore by this token discerne what we are, good or bad Gospellers.

The second thing which hence I obserue, is the effect which the examples of the power and goodnesse of Christ Iesus in the deliuerance of his Saints out of their troubles, ought to worke in vs: such examples should confirme vs daily more and more in that reioycing which wee haue 〈◊〉〈◊〉 Christ Iesus. For when we plainly see as in a spectacle be∣fore our eyes, by the deliuerance of his Saints out of their troubles, that our King and our Sauiour beholdeth vs from his holy heauens, lookes vpon our sufferings & our wrongs, takes our matters into his owne hands, auengeth vs of o••

enemies, and deliuers vs out of the will of them that hate 〈◊〉〈◊〉 this should adde much vnto that reioycing which before ••ee had, and cause vs farre more abundantly to reioyce in ••hrist Iesus, because thus wee see that which before we be∣••••eued, that our King liueth, and raigneth, and hath all ••••wer giuen vnto him both in heauen and in earth.

But how little such examples worke with vs, doth ap∣••eare by our little reioycing in Christ Iesus. All our reioy∣••ng is in the vanities, and pleasures, and fooleries of this ••••e; neither doe wee euer vouchsafe to consider the power ••••d the mercy which the Lord sheweth in his Saints. And ••••erefore wee reioyce not as wee should, but as wee should ••ot. O let vs consider the great things which our Iesus hath ••one, and still doth for vs. Let vs not be so negligent as to ••asse ouer, or to forget the things wherein hee sheweth his ••ower and his mercy towards his Saints, but let vs religi∣••usly regard and remember them, that so we may haue our ••eioycing in Christ Iesus.

LECTƲRE XXI.

PHILIP. 1. Verse 27.

Onely let your conuersation bee as it becommeth the Gospell of Christ, that whether I come and see you, or else be absent, I may heare of your matters that yee continue in one spirit, and in one minde, fight∣ing together through the faith of the Gospell.

HI••herto wee haue heard the Apostle his Ex∣ordium, and his Narration: Now that which followeth, both in this chapter, and in the rest of this Epistle, is for the most part mat∣ter of exhortation. A little in the third chapter hee furnisheth them with matter of doctrine against certaine false Teachers, which were crept

in amongst them. But because they were well grounde•••• the truth by his ministerie and Apostleship, the spe•••• thing wherein the rest of this Epistle is spent, is exhorta•••••• vnto a Christian life. In this remainder of this chapter, 〈◊〉〈◊〉 the Apostle setteth downe that generall exhortation vn•••• Christian life, which is indeed the great and maine exhorta¦tion, whereof all the rest are but branches: and secondly 〈◊〉〈◊〉 insisteth particularly in some of those things wherein th•• life whereunto he exhorteth consisteth. His generall ex¦hortation, is generally vnto such a life and conuersation amongst men, as becommeth the Gospell of Christ, that i••, conformed vnto the doctrine of the Gospell of Christ, that profession and conuersation may goe hand in hand toge∣ther, in these words, Onely let your conuersation be, &c. The particulars wherein such a life consisteth, and which here a•• mentioned, are three: The first, constancie in holding and defending the truth of Christ, by the power of the spirit signified in these words, that yee stand in one spirit, that is, 〈◊〉〈◊〉 one truth of the Gospell by one spirit. The second is vn••¦nimitie and agreement to stand and fight together for th•• truth, through the faith of the Gospell, signified in the•••• words, and in one minde fighting together, &c. And the thi•••• is patience in sufferings and wrongs by aduersaries, signified by way of dehortation, in these words, And in nothing feare, &c. Where these three are, there the life is in a good degree such as becommeth the Gospell of Christ. That which i•• inserted in these words, that whether I come, &c. is to per∣swade them vnto such a life, without all respect of his com∣ming againe vnto them, that whether hee come and see them, or be absent and heare of them, their life bee such a•• becommeth the Gospell of Christ. In that which followeth are set downe motiues to perswade the exhortation, especi∣ally patience in sufferings and wrongs, whereof hereafter. Thus much for the generall order and meaning of those words.

Now for the further and more particular opening of the meaning of these words, this that the Apostle in the begin∣ning

of his exhortation saith, Only let your conuersation, &c. it may either bee referred vnto that whereof the Apostle spake immediately before, and so haue this meaning, I say I shall abide and continue yet with you, for your furthe∣rance, and ioy, and reioycing for mee: yet whatsoeuer be∣come of mee, only looke yee to your conuersation, that it bee such as becommeth the Gospell of Christ: Or else it may bee re∣ferred vnto all that went before, and so haue this meaning; God hath done great things for you, he hath caused his Go∣spell to be preached vnto you, and brought you vnto the fellowship of the Gospell: he hath begunne a good worke in you, and it is not to be doubted but that he will performe it vntill the day of Christ: he hath made you to abound in loue, in knowledge, and in all iudgement: hee hath turned my bands to the furthering of the Gospell for your com∣fort, and he hath appointed to deliuer me out of bands, and to restore mee againe vnto you, for the furtherance and ioy of your faith, and that yee may the more abundantly reioyce in Iesus Christ for mee. Only bee not yee wanting vnto that which becommeth you, but let your conuersation be such as becommeth the Gospell of Christ. Vnto whe∣thersoeuer it be referred, yee see what the meaning is. Now where it is said in the words following, Let your conuersation be, the word vsed in the originall, implieth that they were Citizens of a Citie which is aboue, and enforceth this con∣struction; Only yee, as Citizens of an heauenly Ierusalem, carry your selues, how? as it becommeth the Gospell of Christ, that is, so that your life be framed after the doctrine of the Gospell, and be answerable to your profession. But what? Would it serue to make a shew of such a conuersation for a time, because he was to come againe vnto them, that when he came vnto them, all might be well, howsoeuer their hypocrisie afterwards brake out? No, in no sort: and there∣fore the Apostle saith, Let your conuersation be as it becom∣meth the Gospell of Christ. What? because I am to come againe vnto you, that yee may deceiue mee only by an hy∣pocriticall shew? Nay, but that whether I come and see

〈1 page duplicate〉〈1 page duplicate〉

〈1 page duplicate〉〈1 page duplicate〉

you, or be absent and onely heare of you, I may heare and see that in sinceritie and truth which I desire. Yea but how should they order their conuersation so, that it might bee such as became the Gospell of Christ? Namely if they or∣dered it so, that if he came he might see, and if hee were ab∣sent he might heare, 1. that they continued, or stoodfast, for so the word signifieth, like vnto good souldiers which yeeld no ground, but keepe their standing, that, I say, they stood fast in one spirit, that is, that they abode constant in one truth of Christ by one spirit whereinto they had all drunke. 2. That with ioint minds and one accord amongst themselues, they fought together for the truth of Christ a∣gainst the aduersaries of the Gospell, not with carnall wea∣pons, but with the faith of the Gospell, with the shield of faith to quench all the fierie darts of the wicked, which here he calleth the faith of the Gospell, because it commeth by the hearing of the Gospell preached. And 3. that in no∣thing they feared their aduersaries, but couragiously encoun∣tred them, and patiently endured all wrongs offered by them. If the Apostle might heare that thus they stood con∣stant in the truth, not cast downe by their aduersaries, that thus with one accord they fought together, and threw down their aduersaries, that thus couragiously they encountred their aduersaries in nothing fearing them, this might in part shew that their conuersation were such as became the Gos∣pell of Christ. This I take to bee the true meaning of these words thus farre. Now, let vs see what obseruations we may gather hence for our farther, vse and instruction.

The first thing which here I note, is the Apostles exhor∣tation vnto the Philippians in general, that they should lead such a life, that their conuersation should be such as became the Gospell of Christ Iesus; that as they professed the Gos∣pell of Christ, so they should lead a life agreeable to the Gospell of Christ. Whence I obserue that so many as pro∣fesse the Gospell of Christ Iesus ought to labour by all meanes to lead a life agreeable to the Gospell of Christ Ie∣sus. Which thing our Apostle also sheweth in many other

exhortations which he maketh to the like purpose, as when he exhorteth the Thessalonians to walke worthy of God who had called them vnto his kingdome and glory. Where the Apostles meaning is, that as God had vouchsafed them this mercie to call them vnto his kingdome and glory, so they were to walke worthy of him, framing their liues as neere as they could vnto his life, who was the engrauen form of his person. So that being called by God vnto his king∣dome and glory by the preaching of the Gospell, we are to labour to walke worthy of God in all godlinesse and righte∣ousnesse. So likewise he exhorteth the Ephesians to walke worthy of the vocation whereunto they were called. Where a∣gaine the Apostles meaning is, that as they were called to be Saints in Christ Iesus, so they should walke worthy of that calling, euen as became Saints in Christ Iesus. So that being Saints by calling we are to labour to be Saints in life and conuersation. As then is our calling; as is our professi∣on, so are we to labor to lead a life agreeable to our calling, agreeable to our profession, and professing the Gospell of Christ Iesus to lead a life agreeable to the Gospell of Christ Iesus. And why? The reasons are very cleare. As 1. that the Gospell of Christ Iesus be not euill spoken of; euen as young women are taught to be discreete, chaste, keeping at home, good and subiect to their Husbands, that the word of God be not euill spoken of. For what readier way to cause the profane and wicked to blaspheme the Gospell of Iesus Christ, then when the Professors of the Gospell liue not according to the Gospell? Thou that preachest a man should not steale, dost thou steale, saith our Apostle? thou that saist a man should not commit adulterie, dost thou commit adulte∣rie? thou that abhorrest Idols, committest thou sacriledge? thou that gloriest in the law, through breaking the Law dishonourest thou God? for the name of God is blaspheamed among the Gen∣tiles through you. And if it may be said vnto vs, thou that professest the Gospell of Iesus Christ, doest thou lead a life which becommeth not the Gospell of Iesus Christ, shall not the Gospell of Iesus Christ be blasphemed and euill spoken

of among the profane Atheists, and miscreants of this sin∣full world through vs? yes surely, they shall say vnto vs as the Gentiles did to the children of Israell which poluted Gods name among them, These are the people of the Lord, these are the Professors of the Gospell, these be the fruits of their holy profession, and of the Gospell amongst them. 2. They that professe the Gospell of Christ, are to labour to liue agree∣ably thereunto, that they may adorne the Gospell of Christ Iesus in all thing, and winne others by their holy conuersa∣tion vnto righteousnesse and holinesse, euen as seruants are taught to shew all good faithfulnesse that they may adorne the doctrine of God our Sauiour in all things; and as Peter exhorteth saying, haue your conuersation honest among the Gen∣tiles, 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 vi∣sitation. For when they that feare not the Lord shall see our good workes, then shall they be brought to glorifie God our father which is in heauen; when they shall see that as our profession is holy, so our life also is holy, then shall they be∣ginne to suspect their owne wayes, and to turne vnto the Lord: as that place of Peter maketh plaine, where he ex∣horteth the wiues to be subiect to their husbands; and why? that euen they which obey not the word, may without the word be wonne by the conuersation of the wiues. Whence it plainely appeareth that by the holy conuersation of them that are religious and godly, be they men or women, they that haue no good will vnto the word are oftentimes wonne vnto the obedience of the word. 3. They that professe the Gospell, are to labour to liue as becommeth the Gospel, because of the commandement, Let your light so shine before men that they may see your good workes, and glorifie your father which is in heauen: because of the promise, as many as walke ac∣cording to this rule of the Gospell, peace shall be vpon them, and mercie, and vpon the Israel of God: because it becommeth citi∣zens of heauen to haue their conuersation in heauen, and them that are called to the knowledge of God to walke as the children of God; and because it is the lesson which their

profession should teach them, as the Apostle witnesseth say∣ing, the grace of God which bringeth saluation to all men hath ap∣peared, and teacheth vs that wee should denie vngodlinesse and worldly lusts, and that we should liue soberly, and righteously, and godly in this present world, looking for the blessed hope &c. In one word, so onely the Gospell is the glad tidings of thei•• saluation vnto the Professors of the Gospell, if their con∣uersation be as it becommeth the Gospell of Christ; and therefore they are to labour that their conuersation be such as becommeth their profession.

This then may serue for a iust reproofe of many carnall Gospellers in our day. For many Gospellers there are by profession, but not many that lead such a life as becommeth the Gospell of Christ: many there are that professe they know God, not many that shew forth the fruite thereof in an holy conuersation: such as our Apostle speaketh of where he saith, they professe that they know God, but by workes they de∣nie him, and are abominable and disobedient, and vnto euery good worke reprobate. So that it may be said of Gospellers as one said of Doctours, many Doctours, few Doctours, many in name, few in deed; so many Gospellers, few Gospellers, many in name, and few in deed, many in profession, few in practise, many in word, few in worke, many in tale, few in life and conuersation. For is it not said of many that make a very great profession of the Gospell and of religion, that they are hard men, vnmercifull men, men that grinde the faces of the poore, and sell the needie for shoes, as the Pro∣phet speaketh? Are there not many such that are noted to be Vsurers, Oppressors, Extortioners, and the like? Is it not said of many such that they are as ready to portion, and to couenant for their dues with their Pastor as any men? that they are as ready to turne their Tenants a grasing as any men? that they are as ready to ioyne house to house, to lay field to field, and to enclose all vnto themselues as any men? Is it not said that the complaint of the poore, and fatherles, and widow is taken vp as much against them as against any men? I would it were not said in Gath, & noised in the secrets

of Ashkelon: I wish the prophane Atheist, the superstitious Papist, and the couetous worldling could not iustly twite vs with it. Alas, beloued, do we not see and consider that thus we make our God to be blasphemed, our profession to bee slandered, and the Gospell of Christ Iesus to be euill spoken of for our sakes? Doe we not see and consider that Atheist, and Papist, and euery earthly minded man makes his van∣tage of these things, and thinkes his owne waies well patro∣naged by our waies? Doe wee not see and consider, that by such our life and conuersation the froward and obstinate are hardened, the weake are offended, and the edge and courage of many much cooled and abated? If such spots and staines in our life did only touch our selues, yet were we to looke vnto them, because without holinesse of life no man shall see the Lord. But when men seeing that we make a good profession, and yet liue nothing accordingly there∣unto, thereupon take occasion to speake euill of our profes∣sion, of our religion, of the Gospell of Christ Iesus, how carefull ought we to be of our life and conuersation? Woe to the world, saith our blessed Sauiour, because of offences: it must needes be that offences shall come, but wo be to that man by whom the offence commeth. And surely if by our life not answerable to our profession wee shall bring a slaun∣der vpon our religion, our profession, vpon the Gospell, if by our life some shall be weakened, others hardened, the edge of others abated, and others turned out of the good way, then woe shall be vnto vs because of such offence in our life.

I doubt not but such as obserue these things in vs, and fill their mouthes with talking of them, both are guiltie of as crying sinnes themselues, and most iniuriously taxe ma∣ny of vs of these things, But the more ready they are to ob∣serue, and to taxe without a cause, the more carefull wee are to be that they haue no iust cause of taxing. Let vs there∣fore, beloued, as we professe the Gospell of Christ, so la∣bour to liue as becommeth the Gospell of Christ. As the Gospell teacheth vs to be holy, so let vs be holy in all man∣ner

of conuersation: as the Gospell teacheth vs to walke in the light, so let vs walke in the light, and haue nothing to do with the vnfruitfull workes of darknesse: as the Gospell teacheth vs to loue God, and one another, so let vs loue God aboue all things, and our neighbour as our selfe: as the Gospell is the Gospell of peace, so let vs be at peace with all men: as the Gospell is true, so let vs speake the truth euery man vnto his neighbour, and lie not one vnto another, &c. Otherwise wee walke not as becommeth the Gospell of Christ. In a word, let vs not be hearers or professors of the word onely, but doers also of the same, least wee deceiue our selues.

Againe, as this note may serue for the iust reproofe of such as professe well, but liue not so well, so may it also serue for a iust defence against the vniust slaunder of our aduer∣saries, who beare the world in hand that holinesse of life is a matter that we neuer vrge, that wee make no great recko∣ning of. Your selues haue heard and can witnes how often since this very exercise hath begunne you haue beene vrged to runne forward in the race of righteousnesse, and to make an end of your saluation with feare and trembling, to labour to be blamelesse, and pure, and the sonnes of God in the middest of a naughtie and crooked nation, to haue your conuersation in heauen, to communicate vnto the necessi∣ties of the poore and distressed Saints, to abound in loue, in knowledge, and in all iudgement, to be filled with the fruits of righteousnesse, and to striue to be pure, and without of∣fence vntill the day of Christ. And now ye heare, that if ye haue fellowship in the Gospell your conuersation is to bee as it becommeth of Christ. Know them therefore to be of their father the Deuill who was a liar from the beginning, and is the father thereof. And suffer not your selues to bee deceiued by them, who when they cannot otherwise pre∣uaile against the truth fall to slaunder the professors of the truth. And let this suffice to bee noted from the Apostles generall exhortation, whence ye see that such as professe the Gospell of Iesus Christ should labour by all meanes to lead

such a life as becommeth the Gospell of Christ.

But what? will it serue the turne for a time in the presence or company of such and such persons, to make a shew of such a life and conuersation, as hypocrites doe, which doe all that they doe to please men? No: and therefore the A∣postle saith, Let your conuersation bee as it becommeth the Gos∣pell of Christ, that whether I come and see you, or else be absent, and onely heare of you, I may heart and see that in sinceritie and truth which I desire. Whence I obserue, that the life and con∣uersation of such as professe the Gospell of Iesus Christ, is to be framed not after the will of man, but after the will of God; not to please men, but to please the Lord, that whe∣ther man be present or absent, their life bee such as it ought to be. If I should please men (saith the Apostle) I were not the seruant of Christ. The Apostle speaketh it of preaching the doctrine of the Gospell, that if he should apply himselfe to the humors of men, and preach things pleasing vnto them, he should not please God which tryeth the heart. But it may also very well be applyed vnto the life and conuersation of men, that if we shall only frame our liues vnto mens likings, and for the time only seeke to please them, our life shall not be such as becommeth the Gospell of Christ. And therefore the Lord himselfe sharply reproued it in Ezechiels hearers, where he saith. My people sit before thee, and heare thy wordes, but they will not doe them: for with their mouthes they make ieasts, & their heart goeth after their couetousnes. Where ye see the Lord taxeth Ezechiels hearers to bee such, as when hee preached vnto them, sate as his people, and hearkened vn∣to their Prophet, & carried themselues well in his presence; but in their hearts ranne after their couetousnesse, and out of his presence made but a mocke of all that he spake vnto them. And this was one of the sinnes wherefore the Lord threatned to lay the land desolate and waste.

Let this then teach vs to beware of hypocrisie. It is not for vs to come vnto this place, here to kneele vs downe on our knees, to knocke our breasts, to lift vp our eyes vnto Heauen, to sit, and hearken vnto the Preacher, and when

wee goe hence to make a mocke at the things that were spoken, or to forget them, or notwithstanding, whatsoeuer shew of godlinesse we made in the Church, in our houses to returne vnto our vomite. For what else is this but here to play the hypocrites, and here to make a shew of godlinesse, the power whereof at home we denie? And what is vnto hypocrites but a woe? In the ordering therefore of our life let vs not depend vpon mans presence or absence, but in a religious feare of the Lord, let euery one of vs so walke as becommeth vs, knowing that whether man see vs, or see vs not, yet God seeth vs, and considereth all our waies. It is the presence and pleasure of the Lord, that wee are to looke vnto. Let our life therefore, and our conuersation be as in his presence, and such as may please him, howsoeuer wee please or displease men. And let this suffice to bee noted touching the qualitie of such a conuersion as becommeth the Gospell of Christ. Whence ye see, that it is not to bee hypocriticall, or framed after mens liking, for the time to please them, but to be led in the feare of the Lord to please him.

But how may we so order our conuersation, that it may be such as becommeth the Gospell of Christ? That the Apostle now sheweth in the next place, as namely, if we conti∣nue in one spirit, if we sight together in one mind through the faith of the Gospell, & if we feare our aduersaries in nothing. If we con∣tinue in one spirit, that is, if we stand fast, and abide constant in one truth of Christ, by one spirit wherinto we are all bap∣tized. Whence I obserue one speciall part of a conuersati∣on, agreeable to the Gospell of Christ, and that is, constant abiding in the truth. If we stand fast, and abide constant in the truth, this is one note that our conuersation is such as becommeth the Gospell of Christ Iesus. If ye continue in my word, saith our Sauiour, yee are verily my Disciples: as if hee should haue said, if ye stand fast against all assaults whatsoe∣uer, and quit your selues like men, and abide constant in the truth which I haue taught you, so ye shew your selues to be my Disciples, and to walke worthie of me. So that to con∣tinue

and abide constant in the truth shewes vs to be Christ his Disciples, and sheweth our conuersation to be such as be∣commeth the Gospell. Whereupon it is that wee are so of∣ten exhorted to continue in the grace of God, to continue in the faith, to abide constant in the truth, to stand fast, and shrinke not.

Beware then, beloued, of reuolting from the truth, wher∣in ye haue byn taught in Christ Iesus, of being caried about with euery winde of doctrine, by the deceit of men, and with craftinesse, whereby they lye in waite to deceiue: of yeelding, and giuing ground vnto the aduersaries of the truth. He that continueth vnto the end, he shall be saued. But if ye start aside like a broken Bowe, surely yee walke not as becommeth the Gospell of Christ. Looke to it then, that ye continue in the things which ye haue learned, and that yee fall not away from the hope of your profession.

Another thing also hence I obserue, which is, that to continue and abide constant in the the truth, is wholly the gift of the holy Ghost. It is not by our owne wisdome, po∣wer, and strength; but onely by the power of the holy spi∣rit that we stand fast, without which we can no more stand in the truth, then can our bodies stand without our soule and spirit.

Both therefore let vs beware, that we grieue not the holy spirit by our euill deeds, or by our euill words; and let vs al∣waies powre out feruent prayers vnto him, that hee will vouchsafe euer to abide with vs, to strengthen vs, to abide in the truth.

It followeth, And in one minde, &c.] Whence, I obserue another speciall note of a conuersation agreeable to the Go∣spell of Christ, and that is, vnity and concord, and loue a∣mongst our selues. If we be knit together in one minde, so that as wee are one bodie in Christ Iesus, so wee bee of one heart, and one soule, dwelling together as brethren in vnity, loue, & good agreement, this is a good token, that our con∣uersation is such as becommeth the Gospell of Christ. By this shall all men know (saith our Sauiour) that yee are my

Disciples, if yee loue one another. A good note that we are Christ his Disciples, and that we walke as becommeth the Gospell of Christ, if we liue in loue and concord one with another, if we be of one minde together.

Let vs beware then how we nourish hatreds, malice, strife, & contention in our selues one against another. For these things doe so distract vs from another, as that being thus affected one towards another, we doe not walke as becom∣meth the Gospell of Christ; or rather we are iniurious vnto the Gospell of Christ. For thus it commeth to passe, that the Gospell which wee professe is euill spoken of. Let vs therefore be knit together in one mind, and beware of euery thing that may distract and dismember vs.

Another thing hence I obserue, which is, that this Christi∣an concorde must be to fight together, against such aduer∣saries as fight against the truth, be they heretiques and schis∣matiques that fight against it and vs with lyes, slanders, ca∣uils, false doctrines, and the like: or be they tyrants that fight against it and vs, with fire, sword, imprisonment, ba∣nishment, confiscation of our goods, or the like. Wee are not onely to stand stoutly and constantly for the truth a∣gainst them, without being throwen downe by them, but being knit together one with another, in one minde we are ioyntly and with one accord to fight together for the truth against them, as good Souldiers to throw them downe, that when we haue finished our course, we may say with our A∣postle, That we haue fought a good fight. Otherwise we walke not as becommeth the Gospell of Christ.

Let them then looke to this, that either for ease and idle∣nesse, or for feare of displeasure some way, or vpon any o∣ther carnall reason whatsoeuer, will rather betray the truth then they will fight for it. And seeing none is crowned but hee that striueth lawfully, let vs fight together here, that there we may be crowned.

But how are we to fight for the truth against the deuill, and all his instruments the aduersaries thereof. Some by praying, some by preaching, some by writing, some by pa∣tiently

sustaining for the truths sake; and all of vs, as hence I obserue, by the faith of the Gospell. Resist the deuill (saith the Apostle) and he will flie from you. Resist him, and fight against him: how? by faith; For this is the victorie that o∣uercommeth the world, and the Prince thereof, euen our faith. And therefore the Apostles exhortation is, Aboue all, take the shield of faith, wherewith you may quench all the fiery darts of the wicked. This is the armour wherewith we must all of vs fight.

By an in••ernall faith then wrought in vs by the Gospell, let vs all of vs fight against Satan for the truth, and by an externall confession of the faith against all tyrants, here∣tiques, and schismatiques whatsoeuer. Let vs hold fast the mysterie of faith in a good conscience against all the ene∣mies of the truth, and let vs boldly alwaies make confession of our faith, both in word by writing, preaching, disputing, professing, & indeed by ioyning our selues to the professor•• of the truth, & constantly & patiently abiding for the truth.

LECTƲRE XXII.

PHILIP. 1. Verse 28.

And in nothing feare your aduersaries, which is to them a token of perdition, and to you of saluation, and that of God.

A Third thing also is herre mentio∣ned, namely courage against the ad∣uersaries of the truth, set downe here in our reading by way of de∣hortation, And in nothing feare &c. but is thus to bee vnderstood in true coherence with that which went before, Let your conuersati∣on &c, that whether &c, I may heare and see that yee

continue in one spirit, and in one minde fighting &c, and that in nothing yee feare your aduersaries. For so wee are to vnderstand the Apostle, that hauing exhorted the Phi∣lippians to such a conuersation as becommeth the gospell of Christ, he doth particularly specifie some things whereby they might giue proofe vnto him of such a conuersation, as namely if hee might heare or see that they continued in one spirit, and in one minde fighting together &c, and in nothing fearing the aduersaries, or being in nothing afraid of the aduersaries. Thus then I read these words, not by way of dehortation, but as depending on the former words, and in nothing fearing the aduersaries, or, and being in nothing afraid of the aduersaries. The Syriac interpreter rea∣deth, in nothing feare our aduersaries; our reading is, in no∣thing feare your aduersaries. But in the originall is neither read our, nor your aduersaries, but as I said before, in nothing fearing the aduersaries, or fearing them that oppose themselues. The meaning is, that if he might heare or see that both they stood fast by the power of the spirit against the aduersaries of the truth, and that they ioyntly fought together against the aduersaries of the truth, as men knit together in one minde, and likewise that in nothing they feared them that opposed themselues against the truth, and the professors thereof, this should bee a good proofe vnto him that their conversation was such as became the Gospell of Christ.

Hence then I obserue a third speciall part, and marke of such a conuersation as becommeth the Gospell of Christ, which is christian courage against the aduersaries of the truth, and of the professors thereof. If in nothing we feare the aduersaries of the Church, and of the truth, but take a good courage against the Dragon and his Angels, this is a good note of such a conuersation as becommeth the Gos∣pell of Christ. Whereunto the Holy Ghost seemeth to giue so many testimonies, as he doth often disswade all feare of whatsoeuer and whomsoeuer exalt themselues against God. Feare yee not them, saith our blessed Sauiour, which kill the bodie, but are not able to kill the soule, but rather feare

him which is able to destroy both soule and bodie in hell. In which place our blessed Sauiour putteth the very extremitie of that which any aduersarie can doe against vs. For what can any cruell tyrant or bloudy persecutor doe more then kill the bodie? Nebuchadnezzars rage and furie against those three seruants of the Lord, Shadrach, Mesech, and Abedne∣go, can no more but take hold of their bodies, and cast them into an hote fiery furnace. And the Deuill himselfe when he would wrecke his malice vpon Iob, what could he doe more then touch him in his goods, and in his bodie? As∣sault the soule the Deuill may by many tentations; and poy∣son the soule Heretiques may by their damnable heresies; but none of them all can kill the soule; neither can any of them all preuaile farther either against the soule, to infect or defile it by heresies or other pollutions, or against the bo∣die to kill or to afflict it, then they haue power from God. The Iewes in their rage may stone Steuen to death: but though Nebuchadnezzar in his rage command the furnace to be hot seauen times hotter then it was wont, and cast Shadrach, Meshech, and Abednego into the middest of it, yet not one haire of their heads shall be burnt, nor their coates singed, nor any smel of fire come vpon them. And why, but because the Lord gi∣ueth power ouer the one, and not ouer the other? The very extremitie then which any aduersarie can doe against vs, is to kill the bodie, and that if the Lord giue leaue they may doe: yet saith the Lord feare them not, seeing they can doe no more feare them not.

Yea but they are many, and we but few, how should we but feare them? Nay, though they be many, and wee but few, how should we feare them, seeing our great Captaine Christ Iesus hath said vnto vs, Feare not little flocke? Where∣in he implieth that the aduersaries are many, and wee but few, yet (saith he) little flocke feare not. And shall hee bid vs not feare, and shall we feare? Elisha, we read, feared not the King of Syria, nor all his horses and charets, nor his mighty hoste, because he knew that they that were with him were m••e then they that were against him. Be we nener so few, we are to

take vnto vs that weapon of faith, whereof we spake be∣fore, and to beleeue that God is with vs, and then we are not to feare, but with good courage and comfort to say, If God be with vs, who can be against vs? for surely if he be with vs none shall be able to preuaile against vs. Yea but they are mighty, powerfull, and strong. Yea but God that dwel∣leth on high is mightier, and be the aduersaries that oppose themselues against vs tyrants, or heretiques, or spirituall wick∣ednesses which are in the high places, his power is enough to ••quell them, and to turne all that they can doe against vs to the furtherance of his Gospell, and to our saluation. And why are they mightier and stronger then we? Is it because they are moe then we? One God and Sauiour of vs all Christ Iesus enow for them all. If he goe forth with our armies, nay if he goe forth with vs alone, with thee, or with me, hell gates shall not be able to preuaile against vs.

What then? Are wee desperately to runne vpon their pikes, and to put our selues in danger, or securely to walke, and onely contemne them? No, these are extremities on the other side, and either to runne our selues into danger when we neede not, or to wish assaults by Satan, grapling with heretiques, persecution by tyrants; or on the other side, to sleepe the matter when such aduersaries lay their batteries against vs, what else is it but to tempt the Lord by willfulnes and securitie? We are to feare them so, that we auoide them, and runne not our selues into the danger of them when we neede not, and we are so to feare them that we take heede that we be not circumvented by them. For our blessed Sauiour himselfe so feared, that hee runne not himselfe into the danger either of any other aduersarie, or of the Deuill when he was tempted, but was led aside by the spirit into the wildernes to be tempted of the Deuill, and so he feared that he tooke heede of being circumvented either by any other aduersarie, or by the Deuill, and therefore retur∣ned vpon his false allegations of scriptum est▪ true allegati∣ons of scriptum est. And so we are willed to flie into this Ci∣tie, when we are persecuted in that; to beware of dogges, and of

euill workers, and to watch, because our aduersarie the Deuil 〈◊〉〈◊〉 a roaring lion walketh about seeking whom he may deuoure. S•• that we are to feare them to auoide them; and to feare them to beware of them. But we are not to feare them as to be•• daunted or dismayed by them, or to forsake the truth f•••• them. We are not to feare them, as for feare of them 〈◊〉〈◊〉 ioyne our selues vnto them, and to shrinke from the hope of a good profession; but herein we are to take a good cou¦rage to stand against them without being throwne downe by them, and with one minde to fight together against them to throw them downe. And in this sense it is where such like exhortations are, as not to feare the aduersaries; not to feare them as to ioyne our selues vnto them, or to shrinke from a good profession for them, but in Christ his cause, and in the defence of the truth to take a good cou∣rage against them, euen as our Sauiour willeth where hee saith, In the world yee shall haue affliction, but be of good com∣fort, I haue ouercome the world. Though the world afflict and persecute you for the truths sake, yet feare not, nor shrinke from the truth, but be of good comfort, and stand, and fight for the truth: for though happily they preuaile against vs, and haue their wills ouer vs, yet neither doe they ouercome, nor are wee ouercome, but if wee die for the truth, our soule marcheth valiantly, and we triumph glo∣riously.

This then may serue for a iust reproofe of them, that for feare of the aduersaries shrinke and fall away from the hope of a good profession. Feare them we shall euen in Gods cause, and the Gospels, the best of vs; insomuch that it shall be needfull to say vnto Paul, be of good courage Paul; and vnto all of vs, Feare not little flocke, be of good comfort: for while we liue here in the bodie of this flesh we haue our weaknesse and infirmities, our wants which had neede to be supplied; our falls which had neede to be pardoned, and our faint hearts which had neede to be encouraged. But who so feareth them so, that for feare of them he fall away from a good profession, it had beene better for him neuer

to haue knowne the way of truth, then after hee hath knowne it to turne away from it for feare of any aduersarie. Such our Fathers haue heard of, and some of vs haue seene. But let vs hearken vnto our blessed Sauiours exhortation thrise repeated, not to feare the aduersaries. He hath there said, Whosoeuer shall confesse me before men, him will I confesse also before my Father which is in heauen: But whosoeuer shall denie me before men, him will I also denie before my Father which is in heauen. And againe, He that taketh not vp his crosse, and followeth after me is not worthy of me. He that will saue his life shall lose it, and hee that loseth his life for my sake shall saue it. That Chapter is well worth the reading for this purpose, wherein our Sauiour abundantly prepareth and armeth his children against persecution, and feare of any aduersaries.

Yea but what reason is there but to feare the aduersaries? In the very next words immediately following, the Apostle giueth three reasons to encourage the Philippians, and in them vs: As 1. that the aduersaries persecute the truth, and persecute them, it is to the aduersaries a sure token of perdi¦tion; and why should any feare to see his aduersaries runne vnto destruction? 2. That they fight together against them, and feare them not, is to them a sure token of saluation▪ and why should any man feare a marke of his saluation? 3. That persecution causeth perdition to the aduersaries, and saluation vnto them: it is of God, and why should an•• feare persecution by the aduersaries, which God turneth to the destruction of the persecutors, and to the saluation of the persecuted? This I take to be the argument and sens•• of these words.

Which is to them a token of perdition.] This is the first mo∣••iue and reason to perswade the Philippians, in nothing to feare the aduersaries, which oppose themselues against them, and against the truth, euen because this same thing, ••hat they are aduersaries to them and to the truth, is an eui¦dent token of destruction to their aduersaries. Whence I obserue, that the furie and rage of tyrants and persecutors

against the truth and professors thereof, is an vnfallible signe of their destruction. Malice (saith the Prophet) shal•• slay the wicked, and they that hate the righteous, shall perish. Doe the wicked then and vngodly of the earth maligne the chil∣dren of God? This surely is a token of their destruction: for malice shall slay the wicked. Doe they hate and persecute the children of God? This surely is a token vnto them of perdition: for they that hate the righteous, shall perish. Very plaine to this purpose is that of the Apostle, where he saith, It is a righteous thing with God, to recompence tribulation to them that trouble you, when the Lord Iesus shall shew himselfe from heauen with his mightie Angels, &c. Where the iudge∣ment of the Lord i•• very plainly and peremptorily set downe against them that trouble and persecute the Saints of God. Doe the children of darknesse then trouble and persecute the children of light? It is a plaine fore-runner and prognostication of that fearfull and euerlasting perdi∣tion, wherewith they shall be punished, when the Lord Iesus shall shew himselfe from heauen with his mightie Angels, in fla∣ming fire, rendring vengeance vnto them. And the more they rage against Gods children, the more manifestly they de∣clare that they runne to their owne destruction: as Cain when he slew his brother Abel, and Iezabel when shee de∣stroied the Lord his Prophets, then they ranne amaine to their destruction. Before, when Cain was wroth with his brother, and Iezabel imagined mischiefe against the Lord his Prophets, they were in the high way; but when their rage brast out into cruell murther, then they marched furi∣ously, and posted apace to their destruction.

Howbeit, here yee must vnderstand, that persecution and rage against the Saints of God, is onely an vnfallible signe of destruction vnto them that obstinately persist therein: for if God grant grace vnto repentance, their sinne shall no more be had in remembrance. Euen as wee see in our Apostle, who persecuted the Church of God extreme∣ly, and wasted it, a•• himselfe confesseth: but he did it igno∣rantly through vnbeleefe, and therefore afterwards was re∣ceiued

vnto mercy, and was made the great instrument of the Lord, to the saluation of many thousands. But vnto them that goe on with an high hand, and as they haue be∣gunne, so continue to persecute the Church of God, this is an infallible token of their perdition, yea it is a cleare cause of their destruction: as wee see heauie plagues and iudge∣ments to haue ouertaken Hananiah, Shemaiah, Amaziah, and others, because they were malicious enemies against his Prophets, Ieremiah, Amos, and others.

The vse which our Apostle here teacheth vs to make hereof, is this, not to feare the aduersaries that oppose them∣selues against vs: for when they persecute vs from one Ci∣tie to another, beat vs, imprison vs, and euery way afflict vs, whom hurt they? Euen themselues, they runne themselues vpon the rockes, and bring vpon themselues swift damna∣tion. They thinke they haue great masteries ouer vs, but indeed themselues smart for it. Let them therefore looke vnto it, how they hold on to wrecke their malice vpon vs, and let vs not feare all that euer they doe or can doe against vs.

Yea but though they hurt themselues, yet they hurt vs also: how should wee then but feare them? Nay that is the next reason wherefore wee are not to feare them, because their persecution and rage against vs is no harme vnto vs, but a token vnto vs of saluation. And to you of saluation: that is, The furie and rage of the aduersaries against you, if yee stand fast, and fight together with one minde, through the faith of the Gospell, is a plaine token vnto you of your saluation. Whence I obserue, that persecution by the ad∣uersaries is vnto Gods children a token of their saluation. Wee reioyce (saith the Apostle) of you in the Churches of God, because of your patience and faith, &c. Againe, I beare in my body (saith the Apostle) the markes of the Lord Iesus. Where∣by he signifieth, that his afflictions were the very markes of his saluation through Christ Iesus, as whereby hee was made like vnto him. Againe, If wee suffer with him, wee shall also raigne with him. And againe, Blessed are they that suffer

persecution for righteousnesse sake, for theirs is the kingdome of heauen. The Scriptures are very plentifull to this purpose, cleerely shewing, that persecution by the aduersaries is vnto Gods children a token of their saluation: A token, I say, but not a cause; for that of the Apostle is euer true, that the afflictions of this present time are not worthy of the glory which shall be shewed vnto vs. Vnto the aduersaries indeed, their per∣secution and rage against vs, is so a token, that it is also a cause of their destruction: for sinne being a iust cause o•• death, according to that of the Apostle, The wages of sinne is death, surely this great and grieuous sinne of persecuting the truth, and the professors thereof, must needs bee a iust cause of their endlesse destruction. But vnto vs, their per∣secution and their rage against vs, is onely a token, not a cause of our saluation: for both to suffer for Christ, is the gift of God, as it is in the next verse, and saluation also through sufferings, is his gift by grace through faith. So that it is no cause; but it is vnto vs a token of saluation, as both this and many other places shew.

Howbeit, here yee must also vnderstand, that so their persecution and rage against vs is a token vnto vs of salua∣tion, if wee continue in one spirit, and in one minde, fight∣ing together against them, through the faith of the Gospell, and in nothing fearing the aduersaries. It is not standing 〈◊〉〈◊〉 while, and not continuing; or fighting for a blow or ••wo, and then giuing the bucklers; or taking courage for a spirt, and afterwards for feare falling away, that betokens our saluation. But he that continueth vnto the end, he shall bee saued: he that fighteth lawfully, and as hee should, hee shall be crowned; and he that for feare flatly falleth away, pur∣chaseth vnto himselfe a fearfull iudgement.

The vse which our Apostle teacheth vs to make hereof, is this, as of the former, not to feare the aduersaries which oppose themselues against vs: for what if wee be tried by mockings and scourgings, yea moreouer by bonds and im∣prisonments? What if wee be stoned, hewen asunder, slaine with the sword, afflicted and tormented many wayes? This

is vnto vs a token of our saluation. They thinke that t••••s they hurt vs, and haue their willes ouer vs: but indeed thus they further our reckoning in the day of Christ Iesus. Let vs therefore not feare what they doe or can doe against vs: but let vs be of good courage, and hold fast the profession of our hope vnto the end.

LECTƲRE XXIII.

PHILIP. 1.

Verse 29. For vnto you it is giuen for Christ, that not onely yee should beleeue in him, but also suffer for his sake.

30. Hauing the same fight which yee saw in mee, and now heare to be in mee.

YEa, but how and whence is it that persecu∣tion betokeneth perdition to the aduersa∣ries, and saluation vnto vs? It is of God, as our Apostle in the next words saith. And this is the third motiue or reason which the Apostle vseth, to perswade the Philip∣pians not to feare the aduersaries, because it is of God that persecution is perdition to the aduersaries, and saluation vnto them. Whence I obserue, that it is of God that tri∣bulation is recompenced vnto them that trouble vs, and saluation vnto vs which are troubled. This also our Apo∣stle plainly witnesseth in another place, where he saith, It is a righteous thing with God, to recompence tribulation to them ••hat trouble you, and to you which are troubled, rest with vs, &c. Where not only this is manifestly set downe, that God re∣compenceth tribulation to the troublers, and rest to the ••roubled; but withall, that it is a righteous thing wi••h God so to doe. A righteous thing indeed with God, in respect

of his iustice to the one, and a righteous thing in respect of his promise vnto the other: for in respect of his iustice, it is a righteous thing with him to recompence tribulation to them that trouble his Saints, because they deserue to haue vengeance rendred vnto them in flaming fire; according to that of the Apostle, The wages of sinne, that which is due in iustice vnto sinne, is death, and damnation; and iudgement mercilesse, due in iustice vnto him that sheweth no mercy, and therefore doubtlesse vnto him that without all mercy rageth and persecuteth. And in respect of his promise, it is a righteous thing with him to recompence rest vnto them that are troubled, because he hath promised the kingdome of heauen to them that suffer persecution for righteousnes sake, saying, Blessed are they which suffer persecution for righ∣teousnesse sake, for theirs is the kingdome of heauen: and againe, If wee suffer, wee shall also raigne with Christ. That persecution then causeth perdition to the aduersaries, and saluation vn∣to vs, it is of God, who in iustice rendreth vnto them as they haue deserued, and for his promise sake rendreth vnto vs as he hath promised.

For this yee must here note and vnderstand, that perse∣cutions, afflictions, sufferings, and wrongs by aduersaries, are in themselues, and in their owne nature, punishments of sinne, as is also death; and hereby God in iustice might punish our sinnes and our iniquities: for if hee should bring vpon vs the bloudy persecutions of such Tyrants as were Nero, Domitian, and the rest of those cruell persecutors in the Primitiue Church, he might thus plague vs for our of¦fences, and himselfe be iust in all his wayes, and holy in all his workes. But vnto vs his beloued ones, and his redeemed, these things are not that which in themselues and in their owne nature they are, and which in Gods iustice they might be vnto vs, euen punishments of our sinnes, but onely fa∣therly corrections, and louing chastisements, whereby in mercy God exerciseth vs, represseth sinne in vs, and bowl∣teth the branne of corruption out of vs here in the body of this flesh. And as vnto vs in mercy death is made of God

not that which in it owne nature it is, a punishment of sinne, but an entrance and passage vnto life; so in mercy hath hee promised, that afflictions, persecutions, and the like, shall be vnto vs, not that which in their owne nature are the be∣ginnings of greater miseries, but fore-runners of our salua∣tion in the day of Christ Iesus. It is not then of the nature of suffering persecution, yee see, but it is of God, that perse∣cution betokeneth vnto vs saluation, that saluation is re∣compenced vnto vs which are troubled. He in mercy hath promised that so it shall be, and therefore so it shall be, and it is a righteous thing with him that it be so.

The vse which our Apostle here teacheth vs to make hereof, is as of the former, not to feare persecution by the aduersaries, which oppose themselues against the truth, and against vs for the truths sake: for seeing God turneth their persecution, and rage against vs, to their perdition, and to our saluation, why should wee feare them? Whatsoeuer therefore they practise against vs, let vs rest and repose our selues in our God: He shall stretch out his hand vpon the furiousnes of our enemies, but his right hand shall saue vs: he shall recompense the aduersaries their wickednes, and destroy them in their owne malice; but hee shall wipe all teares from our eyes, and after wee haue drunke of the brooke in the way, lift vp our head aboue all our aduer∣saries.

Againe, is it of God that persecution causeth vnto vs sal∣uation? This then may farther teach vs, that by suffering persecution we doe not merit saluation. For if it be of me∣rit that our sufferings bring saluation vnto vs, then it is not of God, but the cause is in our selues: and if it be of God, then is it not of merit, nor is the cause of our saluation in our selues. Not according to the workes which we doe, or suf∣ferings which we suffer, but according to his mercy he sa∣ueth vs: for neither haue we wherein to reioyce by works, nor are any sufferings of this present time worthy of that glory which shall be shewed vnto vs, nor is there any other name vnder heauen whereby we may be saued, but onely by the

name of Christ Iesus. He that reioyceth therefore let him reioyce in the Lord, of whom it is that our persecutions and sufferings worke vnto our saluation. And let this bee spoken of this third motiue or reason, whereby yee see that we are not to feare the aduersaries, because God recompen∣seth their persecution vnto them with perditi••n, and vnto vs with saluation.

It followeth; For vnto you it is giuen &c.] These words are both a proofe of that which went immediatly before, and a fourth motiue likewise to perswade the Apostles for∣mer intendment. Immediatly before he had said, that God in persecution gaue them a token of their saluation. The proofe here is: Vnto you it is giuen of God by grace to suffer for Christ his sake; therefore in suffering God giueth you a token of your saluation: or thus, sufferings for Christ are testimonies of grace vnto you of God, therefore they are arguments and tokens of saluation vnto you of God. And as thus these words serue for proofe of that, so are they a notable motiue to perswade the Philippians not to feare the aduersaries: for thus out of the Apostles words I frame the motiue: Who will be afraid of a singular gift of God? but to suffer for Christ his sake is a singular gift of God to you, therefore yee are not to feare persecution by the ad∣uersaries. And that to suffer for Christ his sake is a gift of God hee sheweth à pari, from the like; as to beleeue in Christ is the gift of God, so to suffer for Christ, both gifts of God, and vnto whom the one is giuen, the other may not seeme strange. For vnto you it is giuen, to wit by grace, for so the word signifieth, for ••hrist, that is in Christ his cause, not only that yee should beleeue in him, as others professe they doe; but also to suffer for his sake, which many others shrinke to doe. Euen both these, faith in Christ, and perse∣cution for Christ his sake are the gift and grace of God to∣wards you.

Here then first I note that the Apostle saith, it was giuen by grace vnto the Philippians to beleeue in Christ. Whence I obserue that faith in Christ is the gift of God by grace.

Which also Christ himselfe teacheth vs where he saith, No man can come vnto me, except it be giuen him of my Father. Whereby hee meaneth that no man can come vnto him, that is, can beleeue in him and his Gospell, except it be gi∣uen him of his Father. For so by comming vnto him di∣uers times in that chapter is meant beleeuing in him: a•• when it is said, He that commeth vnto me shall not hunger, and he that beleeueth in me, which expoundeth the former, shall neuer thirst: and againe: Him that commeth vnto me, I cast not away, which is all one with that, He that beleeueth in me shall not perish. So that it is cleare, that when our Sauiour saith, that no man can come vnto him except it be giuen him of the Father, the meaning is, that no man can beleeue in Christ, except it be giuen him of God. And to the Hebrues Christ Iesus is called the author and finisher of our faith. And wherefore was it, that when Christ preached, and when his Apostles and Disciples preached, some beleeued, and others beleeued not, but because vnto some he gaue grace to be∣leeue, and not vnto others? For only they vnto whom it is giuen of God to beleeue doe beleeue.

But how doth God giue this gift vnto vs to beleeue in him? Euen by his holy spirit, therefore called the spirit of faith, because God by the inspiration of his holy spirit wor∣keth faith in vs. But by what meanes doth he worke faith in vs? Euen by the hearing of the word preached, as it is written, Faith commeth by hearing, and hearing by the word of God. Where the holy Apostle sheweth, that hearing of the word, euen of the word of God is that ordinarie meanes whereby the Lord worketh faith in the hearts of his chil∣dren. He blesseth and sanctifieth the hearing of his holy word vnto them, and reacheth it vnto their hearts by the finger of his holy spirit, and so they are begotten in the faith of Christ Iesus. Thus Lydia was brought vnto the fai••h, as Luke witnesseth where hee saith, that the Lord op••n••d her heart, so that she attended vnto the things which Paul shake, and beleeued. Shee heard the word, the Lord opened her heart, and shee beleeued. And thus 3000 soules were brought

vnto the faith in one day, of whom it is said, that when they heard the word they were pricked in their hearts, and beleeuing they said, Men and brethren what shall we doe. They heard the word, they were prickt in their hearts by the spirit, they beleeued, and were baptized. So that faith in Christ yee see is the gift of God, giuen by his spirit through the hearing or the word preached: Non omnibus, non enim omnium est fides, sed tantum electorum: vnde dicitur fides electorum, & hic v••∣bis donatum est. Not to all men, for all men haue not faith: whence it is called, the faith of the elect; and in this place, To you it is giuen.

Is then faith a gift of God by grace? This may teach vs that it is not in our selues, or in our owne power to beleeue if we will, and when we will, neither that for any merit or worth of ours this gift is giuen vnto vs: for if it be in our selues to beleeue, how then is it the gift of God? And if it be giuen vs for our owne merit, how then is it the gift of God by grace? If it be giuen vs, we haue it but of him that giueth it, not of our selues. If he giue it of his owne grace it is ours; but of his grace that giueth it, not of our merit to whom it is giuen. He must giue it, or else we cannot haue it, and therefore it is not of our selues: and by grace it must be had, or else can neuer bee had, and therefore not by our owne merit. Euery good giuing is from aboue, therefore faith is giuen of God; therefore it is not in our selues to beleeue if we will. And by the grace of God we are that we are, there∣fore faith whereby wee are the sonnes of God is by grace, therefore not by any merit or worth of our owne.

Againe, is faith the gift of God? This then may teach vs to powre out our requests vnto God in prayer, and suppli∣cation for faith in Christ Iesus, for increase & confirmation of our faith in Christ Iesus: for if he giue it, then we are by prayer to aske it of him, and so wee shall receaue it; and if he giue it by meanes, we are to pray vnto him that hee will so blesse those meanes vnto vs, that thereby this gift may be giuen vnto vs. Let vs therefore (after the example of the Father of the childe, in whom was the dumbe spirit) go vn∣to

our God, and say vnto him, Lord, I belieue, helpe my vn∣••eleefe; helpe the wants and weakenesse of faith. And after ••he example of the Apostles, Lord encrease our faith. He gi∣••eth where it wanteth, he encreaseth where it is, and he con∣••irmeth where it is weake. Let vs therefore by prayer goe ••nto him, to haue the wants of our faith supplied, the weak∣nesse of our faith strengthened, the lesse then graine-small ••ittlenesse of our faith encreased. He hath said, Aske, and ye ••hall receaue, and hee giueth liberally, and reproacheth no man. Let vs therefore aske in prayer faith of him that giueth it, and assuredly he will giue liberally, euen that mea∣••ure wherewith he will be pleased.

Againe, doth God giue faith by the hearing of the word preached? This then may teach vs gladly to frequent those places where we may heare the word preached, His power •• know is not limitted to this meanes, but that he can (if he will) beget vs in the faith without these meanes. But by this meanes he hath appoynted to giue this grace, and ordi∣narily he giueth this grace by these meanes. And yet how carelesse are we too too many of vs, of vsing this meanes of hearing the word preached; as if either this gift of faith in Christ Iesus were not giuen by these meanes, or wee estee∣med not this gift, and so neglected these meanes, or were strong enough in the faith, and so needed not these means? Why should we loue rather to sit reading in our houses, or drinking in our houses, or idle in our houses, or to be play∣ing in the streetes, or walking in the fields, or or any other∣wise occupied, then to come vnto the house of the Lord, and to heare the word preached.

Now the means of begetting & confirming vs in the faith, are offered vnto vs. We know not but the time may come, wherein we may thinke that the Sparrowes and Swallowes are happie, that haue their nests by the Alters of the Lord. Yee that gladly come vnto the house of the Lord, and re∣ioyce in the word of your saluation, comfort your selues in that yee vse the meanes whereby God hath appoynted to beget you, and to confirme you in the faith of Christ Iesus,

and assure your selues of his blessing vpon these meanes. As for the rest that loue darkenesse better then light, and vnder this or that pretence whatsoeuer, will not come to heare the worde preached; let them feare, for want of faith and a good conscience in that day, to heare the word, which wil be too fearefull for them to heare, Goe yee cursed, &c. But I proceede to that which followeth.

The second thing which here I note, is that the Apostle saith, it was giuen by grace vnto the Philippians to suffer for Christ his sake, not simply to suffer, but to suffer for Christ his sake. Whence I obserue, that persecution and suffering for Christ his sake, is a gift of God by grace. And this our Sauiour himselfe sheweth by those his words vnto Peter, when he had cut off Malchus his eare, where hee saith vnto him, Put vp thy sword, shall I not drinke of the cup which my father hath giuen me? To suffer death was a cup which his father had giuen him to drinke, and should hee refuse the gift of his Father? And thus it appeareth, that the Apostles thoght, when they reioyced that they were counted worthy to suffer rebuke for Christ his name. This they thought was their glory, and a speciall guift of God by grace vnto them, not communicated vnto others, who could not endure any such sufferings for Christ, but by a speciall guift giuen of god vnto them, & therfore they reioyced in their sufferings.

Now here ye must vnderstand that all sufferings are not sufferings for Christ his sake, and that all that say they suffer for Christ his sake do not suffer for Christ his sake; for such there are as suffer as euill doers; touching which sort of suf∣ferers the Apostle exhorteth vs saying, Let none of you suffer as a murtherer, or as a theefe, or as an euill doer, or as a busie bo∣die in other mens matters. And againe, such there are as say, they suffer for Christ his sake, and his truths sake, when in truth they suffer for troubling the Church with their here∣sies, as many Heretiques heretofore, and for treason against their Prince and Countrie, as some in our daie••. Know therefore that two things are required in him that suffereth for Christ his sake. The one is, that his aduersaries perse∣cute

and trouble him not as an euill doer, not for tumults ••n the Church by schisme, or heresie, not for treason, or any ••ause that is not good, but euen because of his constant ••rofession of Christ, and of his truth. And therefore the ••ufferings of malefactors, of Heretikes, schismatiques, trai∣••ors, or others that suffer for an euill cause, are no sufferings ••or Christ his sake. The other is, that with patience he suffer ••hatsoeuer he suffereth only for Christ and his truths sake, ••ithout respect of shame, gaine, glorie, or any other like ••hing in the world. And therefore the sufferings of such as ••uffer because they shame to bee counted reuoltors and A∣••ostataes, or because they desire to be honored as Martyrs, ••r in any like respects, are no sufferings for Christ his sake. To suffer then for Christ his sake, is with patience to endure mockings, scourgings, bonds, imprisonments, and death it ••elfe, euen for his owne sake, and for his truths sake; and ••ather then we will depart from him, or preiudice his glorie. And thus to suffer for Christ his sake, is a singular gift of God by grace, as hath already beene shewed; not the af∣flictions and persecutions themselues in themselues, but ••hus to suffer them.

Now the Vse which our Apostle teacheth vs to make hereof is this, not to feare the aduersaries in any thing. For who would be afraid of a singular gift of God? Now to suf∣fer for Christ his sake by the aduersaries is a singular gift of God. Let vs not therefore in any thing feare our aduersa∣ries, but take good courage against them.

Againe, this may serue to teach vs what nouices yet wee are in the schoole of Christ; for how many of vs esteeme it a singular gift of God to suffer persecution for Christ his sake? Surely, if we had learned this lesson well, wee had profited very well in the schoole of Christ. But when we are taught this lesson, what doe many of vs, I hope not many here, but in many places what do many say within themselues? sure∣ly I feare to remember what they say. But doe they not say, I bid no such gifts, such gifts be farre from mee, let him be∣stow such gifts on his dearest children, not on me; and such

other blasphemous speeches, which the godly may feare to heare or vtter? And indeed he giueth no such gifts to such▪ But let vs know, that then we haue wel profited in the schole of Christ when we haue well learned this lesson, that to suf∣fer for his Christs sake is a singular gift of God; especially when we haue so learned it, that when it comes to the pra¦ctise, we can so account it.

Again, this may teach vs that it is not in our own power, or strength to suffer persecution for Christ his sake, but this must be giuen vs of God. To will, to doe, to belieue, to suffer, all must be giuen of God: he must beginne, and hee must make an end; he must be all in all that hee may haue the glorie of all. If Peter bee left vnto himselfe a damsell shall be enough to terrifie him, and to make him denie his Lord and Master. And therefore hee can tell vs out of his owne experience, that wee are kept by the power of God through faith vnto saluation. Whether therefore we beliue, or suffer for Christ his sake, let vs know that it is giuen vs of God, and let him haue all the glorie of it.

Another thing yet I obserue in that the Apostle saith, vn∣to you it is giuen not onely to beleeue, but to suffer for Christ 〈◊〉〈◊〉 sake: and that is, that to suffer for Christ his sake is an argu∣ment of faith, and a note of Gods Church and chosen chil∣dren. For vnto none is it giuen to suffer for Christ his sake but vnto whom it is first giuen to beleeue, and it is for him that is borne after the flesh to persecute him that is borne after the spirit; as it is written, as then he that was borne afte•• the flesh (speaking of Ismael) persecuted him that was born•• after the spirit, meaning Isaac, euen so is it now. All of them indeed striue not vnto death, but most of them at one time or other are put to it, to take vp their crosse, and only they suffer for Christ his sake: for vnto them it is giuen, and only to them to suffer for his sake.

This then may teach vs, to brooke the crosse, when hee laieth it vpon vs. For it is no strange thing that the crosse be laid vpon the children of the kingdome, and that their faith be tried by troubles. Nay rather it is strange if it bee

not so. And ther••fore the Apostle saith, Dearely beloued, ••inke it not strange concerning the firie triall which is among you •• prooue you, as though some strange thing were come vnto ••••u, &. If therefore, if it be the will of God that wee suffer ••••r Christ his sake, let vs cheerefully take vp our crosse and ••••llow him, knowing that afflictions and sufferings are the ••arkes of the Lord Iesus in our body, and that hee will not ••••ffer vs to bee tempted aboue that wee be able, &c. It ••••lloweth.

Hauing the same fight] This is the last motiue or reason ••o perswade the Philippians in nothing to feare the aduer∣••••ries, wherein he presseth them with his owne example, ••••at as they had seen him at Philippie in nothing to feare the ••duersaries, and now heard that at Rome hee feared them ••ot, so they should in nothing feare the aduersaries. But ••ow saith the Apostle that he had fought, and now did ••••ght? He fought and ouercame, as Augustine saith, Non re∣••••stendo, sed patiendo, he changed no blows with the aduersa∣••ies, but in his sufferings he was patient, and constant, & nei∣••her for bonds, nor imprisonment, nor feare of death shrunk ••••om the profession of his hope. This was his fight, and ••hus he ouercame.

Hence then, 1. I obserue, that it is no light matter to en¦••ure the crosse for Christ his sake, but it is a fight with the ••duersarie, euen a round trying of the masterie who shall ••uercome. Now in this fight the fielde is wonne, and the masterie got if we patiently & constantly endure the crosse. ••et vs therefore stand fast, that at the last we may say with ••he Apostle, I haue fought a good fight.

2. Hence I obserue that the example of Gods Saints, that ••aue suffered before vs, should encourage vs gladly to suffer ••or Christ his sake. And therfore our Sauiour encourageth, his Disciples against persecution thus, saying, so persecuted ••hey the Prophets which were before you: And againe, If the world hate you, ye know that it hated me before you: And again Take the Prophets (saith Iames) for an example of suffering aduersitie, and of long patience. As therefore we haue the ho∣ly

men of God for an example, let vs gladly suffer for Christ his sake, and in nothing feare the aduersaries.

3. Hence I obserue that the Pastors ought to be vnto their flockes examples, as of other good things, so of pati∣ence and constancie in suffering for Christ his sake.

4▪ That great and long crosses may lie vpon them when God loues most: as here on Paul: on the Israelites 400▪ yeeres in EGYPT: on Abraham in his barennesse.

Laus omnis soli Deo.

Notes

• Act. 16.12.
• Act. 26.10.
• 11.
• 1 Tim. 1.13.
• Act. 22.4.
• Gal. 1.13.
• 1 Tim 1.13.
• 16.
• Luc. 7.38.
• Mat. 11.29.
• Phil. 2.3.
• Mat. 28.19, 20.
• Num. 24.13.
• 1 Cor. 4.2.
• Phil. 2 21.
• Act. 20.24.
• 1 Cor. 4.1.
• 2 Cor. 5.20.
• Act. 9.15.
• Rom. 6.3,
• 4.
• Act. 20.28.
• Act. 1.17, 18.
• 1 Cor. 3.6.
• Act. 2.41.
• Act. 16.14.
• Esay 55.10,
• 11.
• 2 Cor. 2.15,
• 16.
• 1 Chro. 12.18.
• Iud. 6.23. Luk. 24.36.110.5.
• Ioh. 17.
• Psal. 120.4.5.6.
• Iam. 1.17.
• Psal. 103.
• Mat. 6.9.
• Ioh. 6.68.
• Rom 10.14.
• Rom. 3.24. Ephes. 2.8. 1 Cor. 15.10.
• Rom 11.6.
• Joh. 14.1.
• Apoc. 6.16.
• 2 Cor. 5.18.
• Ephes. 1.5.
• Joh. 20 17.
• Dr. Rain. Iob 34.36.
• 1 Tim. 2.5.
• Heb. 4.16.
• Heb. 7.25.
• Cant. 5.10.
• Ps. 101.1.119.13.15.145 5.35.28.
• Cant. 4.15.5.10.11.
• Mat. 12.34.
• Col. 4.6.
• 1 Tim. 2.1.
• 1 Thess 5.18.
• Leuit. 7.12.
• Gen. 14.20.
• Exod. 15.1.
• Luc. 17.18.
• 2 Tim. 3.2.
• Psal. 50.23.
• Phil. 4.6.
• Col. 2.6, 7.
• Jam. 1.17.
• 1 Joh. 1.3.
• 1 Pet. 2.9, 10.
• 1 Pet. 1.3.23.
• 2 Tim. 3.15.
• Psal. 116.12, 13, 17.
• 2 Ioh. 9.
• 10.
• Act. 17.11.
• 1 Tim. 4.1.
• Heb. 4 16.
• 1 Cor. 14.18.
• Psal. 118.28.
• Luc. 1.46.
• Gen. 15.2.
• 25.21.
• 32.11.
• Psal. 119.97.
• 54.
• 111.
• Luc. 17.5.
• 2 Tim. 1.3.
• Eph 6.19.
• 20.
• Colos. 4.3.
• Matth. 7.7.
• Ap••c. 2.5.
• Matth. 21.43.
• Am••s 8.11.
• Prou. 29.18.
• 1 Pet 1.3.23.2.2.
• Heb. 12.22, 23, 24.
• Rom. 1.16.
• Rom. 12.12. 1 Thess. 5.17. Luc. 18.1.
• Jam. 4.3.
• Rom. 1.8.
• Jam. 1.21.
• Eph. 4.15.
• Iam. 1.17.
• Psal. 145.14, 15, 16.
• 1 Sam. 2.6.
• 2 Sam. 22.1.
• 2 Cor. 1.3,
• 4.
• 1 Cor. 10.13.
• Esay 43 7. Act. 17 28. Eph. 1.
• Col. 3.11.
• Exod. 14 15.
• Exod. 55.
• 2 Chr. 20.6.
• 26.
• Esay 38.2, 3.
• 10.20.
• 1 Sam. 1.10.
• 2.1.
• Esay 63.16.
• 2 Chr. 6.30.
• Psal. 84.11.
• 1 Tim. ••.5.
• Gen. 48.16.
• Exod. 32.13.
• Apoc. 5.8.
• Psal. 50.
• Deut. 10.20.
• Matth. 4.10.
• Exod. 20.3.23.
• Rom. 10.14
• 1 Tim. 2.5. Rom. 8.34.
• Heb. 4.16. Ioh. 16.23.
• Psal. 68.26. 55.17.
• Ioh. 13.1.
• Ioh. 4.14.
• 1 Ioh. 3.9.
• Ioh. 6.37.
• Rom. 11.29.
• 1 Sam. 17.37.
• Rom. 6.35.
• 38.
• 39.
• 2 Tim. 1.12.
• Psal. 77.7.8.9. 88.14.15.16.
• 2 Cor. 12.7.
• 8.
• 1 Sam. 15.29.
• Psal. 51.17.
• Apoc. 21.6.
• Esay 55.1.
• 1 Cor 4 7.
• Mat. ••••
• oh. 6.44.
• Cant. 1.4.
• 1 Cor. 3.6.
• 2 Cor. 5 18.
• Gal. 1.••6.
• Ephes. 2.8. Rom. 10.17.
• Rom. 6.23.
• Rom. 1.16.
• 1 Cor. 2.14.
• Rom. 8.7.
• Gen 6 5.
• Rom 3 18.
• Phil. 2.13.
• Rom. 3.4.
• Esay 54.13. Ioh. 6.45.
• 1 Cor. 1.8.
• Rom. 10.38.
• 1 Cor. 13.7.
• Rom. 14.4.
• 1 Thess. 1.4.
• Heb. 11.36, 37, 38.
• 2 Tim. 1.16, 17, 18.
• 2. Tim. 1.18.
• 16.
• 1 Thess. 1.6.
• Mat. 13 12.
• 2 Tim. 4.16.
• 2. Pet. 1.1.
• Hebr. 3.1.
• Phil. 1.29.
• Act. 5.41.
• 2 Cor. 11.
• 1 Pet. 4.15,
• 16.
• Rom. 5.3.
• 8.29.
• Matth. 5.10.
• 11▪
• 12.
• Joh. 21.19.
• 2 Cor. 12.
• Phil. 1.14.
• 2 Cor. 4.16.
• Psal. 119.71.
• 67.
• 2 Cor. 1.8.
• Mat. 26.38.
• Gal. 6.17.
• 2 Cor. 4.10.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• Deut. 6 13.
• Heb. 6.16.
• Exo. 22.10.11.
• Gen. 21.23. 26.31. 31.53.
• Esay 45.23. Heb. 6.13.
• Es. 19.18.
• Ier. 4.2.
• 5.7.
• Ier. 4 2.
• Matth. 5.34, 35, 36, 37. Jam. 5.12.
• Mat. 5 17.
• Amos 8.14.
• Ier. 5.7.
• Matth. 23.20, 21, 22.
• Zac. 5.3, 4.
• Eccl. 23.11.
• 9. 10.
• R••m. 13.8.
• 1 Tim. 4.12.
• 1 Thess 3.12.
• Rom. 1.11.
• Rom. 12.9.
• 1 Pet. 1.22.
• Gen. 33.3.
• 1 Thes. 2.7.
• 8.
• 11.
• Exod. 28.12.
• 29.
• Heb. 5.14.
• 1 Thess. 5.17.
• Jam. 1.5.
• 1 Thess. 3.12.
• Matth. 14.31.
• Ephes. 6.20.
• Psal. 119.
• Matth. 6.6.
• Math. 18.20.
• 21, 22.
• Heb. 6.1.
• Psal. 3.12.
• Apoc. 3.16.
• Psal. 68 28.
• 1 Thess. 3.12.
• 2 Cor. 8.
• Deut. 15 7.11.
• 1 Ioh. 4 20. Rom. 12.10. Heb. 13.1. 1 Pet. 4.8.
• Psal. 133.1.
• 1 Ioh. 4.16.
• 1 Cor. 14.20.
• Mat. 18 3.
• Heb. 6.1.
• Matth. 25.30.
• Ioh. 5.39.
• 2 Pet. 3.18.
• Col. 3.16.
• Gal. 6.13.
• Deut. 6.6.
• Joh. 17.3.
• Psal. 1.2.
• Chrys.
• Jos. 1.8.
• Phil. 3.10.
• Psal. 34.8.
• Psal. 34.6.
• Psal. 34.7.
• 1 Sam. 17.37.
• Matth. 16.18.
• 1 Cor. 13.2.
• Gal. 6.10.
• Gal. 1.14.
• Rom. 10.2.
• Gal. 4.18.
• Rom. 2.18.
• 1 Cor. 8.1.
• 1 Thess. 5.21. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• Act. 17.11.
• Psal. 49.20.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• 1 Cor. 5.6.7.
• Matth. 16.12.
• 1. Tim. 5.22.
• Gal. 3.3.
• Luk. 9.62.
• Col. 1.9 10.
• Joh. 15 5.
• 8.
• Act. 9.36.
• Col. 1.10.
• Joh. 15.8.
• 5.
• Esay 61.3.
• Math. 9.
• vers 9.
• Tit. 1.15.
• Heb. 1••.6.
• 2 Cor. 3.5.
• 13.
• Apoc. 5.13.
• 1 Cor. 10.31.
• Matth. 5.16.
• 1 Pet. 2.12.
• Euseb. l. 2. c. 25.
• Exod. 1.
• 10.
• 13.14.
• 15.
• 12.
• Dan. 3 8.
• 20.21.
• 27.
• 28.
• 29.
• Psal. 2 1.
• 2 Tim. 2.9.
• Act. 28 31.
• Matth. 14.
• 26.27.
• Act. 23.11.
• Amos 7.13.
• Mat. 27.57
• Ioh. 19.39.
• 1 Cor. 3.3.
• 1 Pet. 4.10
• Is. 58.1.
• 1 Tim. 3.9.
• Mat. 23.3.
• Act. 7.25.
• Rom. 8.19.
• Rom. 8.28.
• Rom. 8.7. 2 Tim 2.12.
• 2 Thess. 1.6.7.10.
• Apoc. 7.15.16
• 17
• 14.
• 2 Cor. 4.17.
• Heb. 12.1.
• 1.
• 2.
• 2 Cor. 1.5.
• Ps. 145.18.
• Act. 12.5.
• 2 Cor 11.
• Rom. 8.18.
• Iam. 5.16.
• Ioh. 15.7.
• 16.23.
• Mat. 21 22.
• Vers 22.
• Mat 21.22
• Mat. 7.7.
• Rom. 8.9.
• Gal. 4.6.
• Psal 30.3.11.
• Act. 12.17.
• Apoc. 2.10.
• Apoc. 12.15
• 1 Pet. 1.7.
• 2 Cor. 4.17.
• Iam. 1.12.
• Psal. 121.1.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• Mat. 9.28.
• 29
• Ps. 25.20.
• Heb. 6.19.
• Rom. 5.4.
• Heb. 10.23.
• 1 Cor. 6.20.
• Rom. 5.4.
• 1 Sam 17.37.
• Dan. 3.16.17.18.
• Iob 21.8.9.10.
• Luc. 12.19.
• Iob 3.11.12
• 6.9.7.15.
• Esay 43.7
• Mat. 5.16.
• 1 Cor. 10.31
• 1 Cor. 6.20.
• 1 Pet. 2.12.
• Hos. 4.2.
• Luc. 22.50.
• Phil. 2.17.
• Ps. 116.13.
• Apoc. 14.13
• 1 Sam. 25.37.
• Exo. 32.32.
• Rom. 9.3.
• 1 Cor. 13.5.
• Exo. 32.32.
• Rom 9.3.
• 1 Sam. 25.37.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• 2 cor 5.8.
• Luc 2.29.
• Iob. 3.11.6 9 7.15
• Psal. 55.5.
• 2 Cor. 5.6.
• Eph. 5.32.
• Heb. 11.13.
• Psal. 120.••
• Job 14.1.
• 7.1. Matt. 6.34.
• Ap. 14.13.
• 1 Reg. 19.4
• Luk. 23.46.
• Act. 7.59.
• Luk. 16.22
• Luk. 23.43.
• Matt. 22.32.
• 2 Cor. 5.1.
• Act. 5.25.
• Ioh. 3.15.
• Phil. 3.12.
• 2 Cor. 5.6.
• Math. 28.20 Ioh. 12.8.
• Gen. 22.10
• Ex. 32.32.
• Rom. 9.3.
• Phil. 2.4.
• 2 Cron. 24.2.17.
• Psay 3 2.
• Ezec. 34.10
• Heb. 13.17.
• 1 Thes. 5.12.13.
• Gal. 6.6.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• 2 Tim. 4.17.
• Psal. 50.
• Act. 23.11.
• Act. 12.12.
• 14.
• 16
• Luk. 10.16.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• 1 Thes. 2 12.
• Eph. 4.1.
• Tit. 2.5.
• Rom. 2.21.22.23.24.
• EZ. 36.20.
• Tit. 2.10.
• 1 Pet. 2.2
• 1 Pet. 3.1.
• Mat. 5.16.
• Gal. 6.16.
• Tit 2.11.12.
• Tit. 1.16.
• Heb. 12.14
• Mat. 18.7.
• Gal. 1.10.
• EZek 33.31
• Iohn 8.31.
• Ioh. 13.35.
• 2 Tim. 4.7.
• 1 Ioh. 5.4.
• Eph. 6.16.
• Mat. 10.28
• Mat. 10.28.
• Job 1. & 2.
• Act. 7.59.
• Dan. 3.19.21.27.
• Luc. 12.32.
• 2 Reg. 6.16.
• Rom. 8.31.
• Mat. 4.1.
• Mat 10.23 Tit. 3.2.
• 1 Pet. 5.8.
• Ioh. 16.33.
• Act. 23.11. Luc. 12.32. Ioh. 16.33.
• Mat. 10.26 28.31.32.33.
• 38.39.
• Psal. 34 21.
• 2 Thess. 1.6.7.
• Gal. 1.13.
• Ier. 28.16.29 25. Amos 7.17.
• 2 Th. 1.4.5.
• Gal. 6.17.
• 2 Tim. 2.12
• Matt. 5.10.
• Rom. 8.15.
• Rom. 6.23.
• Mat. 10.22
• 2 Tim. 2.5. Hab. 6.6.
• 2 Thess. 1.6.7.
• Rom. 6.23.
• Iam. 2.13.
• Mat. 5.10
• 2 Tim. 2.12
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• Joh. 6.65.
• 35.
• 37.
• Heb. 12.2.
• 2 Cor. 4.13.
• Rom. 10.17.
• Act. 16.1.
• Act. 2.37.
• 2 Thess. 3.2. Tit. 1.1.
• Jam. 1.17.
• 1 Cor. 15.10
• Mar. 9.24.
• Ioh. 18.11.
• Act 5.41.
• 1 Pet. 4.15.
• 1 Pet. 1.5.
• Gal. 4.29.
• P••••
• 1 Pet. 4.12.