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. ...

LECTVRES ON THE WHOLE Epistle of S. PAVL to the PHILIPPIANS.

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,* 1.1 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,* 1.2 shut vp many of the Saints in prison, and when they were put to death gaue his sentence,* 1.3 & 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,* 1.4 an oppressor, that spared neither men nor women,* 1.5 but beat them, and bound them, and deliuered them vnto death,* 1.6 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,* 1.7 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,* 1.8 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,* 1.9 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,* 1.10 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,* 1.11 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,* 1.12 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,* 1.13 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?* 1.14 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,* 1.15 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,* 1.16 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,* 1.17 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?* 1.18 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,* 1.19 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,* 1.20 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,* 1.21 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,* 1.22 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,* 1.23 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:* 1.24 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.* 1.25 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:* 1.26 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,* 1.27 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,* 1.28 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,* 1.29 We are vnto God the sweet sauour of Christ, in them that are saued, and in them that perish.* 1.30 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,* 1.31 peace be vnto thee, and peace be vnto thine helpers. So the Lord vnto Gideon, Peace be vnto thee. So Christ vnto his Disciples,* 1.32 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?* 1.33 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,* 1.34 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,* 1.35 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,* 1.36 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,* 1.37 &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,* 1.38 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?* 1.39 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,* 1.40 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;* 1.41 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,* 1.42 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,* 1.43 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,* 1.44 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,* 1.45 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,* 1.46 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,* 1.47 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,* 1.48 by whom we goe boldly vnto God,* 1.49 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,* 1.50 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.* 1.51 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,* 1.52 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,* 1.53 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,* 1.54 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,* 1.55 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,* 1.56 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;* 1.57 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,* 1.58 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,* 1.59 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,* 1.60 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.* 1.61 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:* 1.62 but the

sacrifice of thanksgiuing is as pleasant and acceptable vnto God as is any sacrifice; and therefore by Dauid the Lord saith,* 1.63 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,* 1.64 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,* 1.65 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,* 1.66 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,* 1.67 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,* 1.68 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,* 1.69 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,* 1.70 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,* 1.71 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.* 1.72 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,* 1.73 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,* 1.74 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,* 1.75 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,* 1.76 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,* 1.77 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,* 1.78 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.* 1.79 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,* 1.80 yet his wife is barren,* 1.81 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,* 1.82 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,* 1.83 what loue haue I vnto thy law, all the day long is my studie in it.* 1.84 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.* 1.85 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,* 1.86 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,* 1.87 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,* 1.88 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,* 1.89 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.* 1.90

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.* 1.91 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,* 1.92 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,* 1.93 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,* 1.94 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,* 1.95 .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,* 1.96 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,* 1.97 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;* 1.98 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,* 1.99 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,* 1.100 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.* 1.101 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.* 1.102 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,* 1.103 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.* 1.104 He vpholdeth all such as fall,* 1.105 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,* 1.106 maketh poore and maketh rich, bringeth low and exalteth. He is our rocke and fortresse, our strength and shield,* 1.107 and he that deliuereth vs in all time of danger. He is the father of mercies,* 1.108 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▪* 1.109 He succoureth vs when we are tempted, and suffereth vs not to be tempted aboue that we be able,* 1.110 but giueth the issue with the tentation that we may be able to beare it. He created vs,* 1.111 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,* 1.112 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,* 1.113 wherefore criest thou vnto me? And when they had seene the mighty power which the Lord shewed vp∣on the Egyptians,* 1.114 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,* 1.115 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,* 1.116 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,* 1.117 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,* 1.118 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,* 1.119 and wept sore: and when the Lord had granted her request she thanked God and said,* 1.120 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,* 1.121 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,* 1.122 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,* 1.123 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,* 1.124 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.* 1.125 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,* 1.126 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,* 1.127 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,* 1.128 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,* 1.129 and thou shalt serue him; yet as our Sauiour Christ sheweth, that it is there to be vnderstood by his adding of it,* 1.130 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,* 1.131 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.* 1.132 3. To pray vnto Saints is iniurious vnto Christ, who is ordei∣ned the only mediator betweene God and vs,* 1.133 who sitteth at the right hand of God and maketh continuall request for vs,* 1.134 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.* 1.135 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,* 1.136 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,* 1.137 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,* 1.138 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,* 1.139 no feare of forsaking afterward. And the reason is plaine: for the gifts and calling of God are without repentance.* 1.140 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,* 1.141 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?* 1.142 shall tribulation, or anguish, or persecution, or famine, or nakednes, or perill, or sword? Nay I am perswaded that neither death,* 1.143 nor life, nor Angels, nor principalities, nor powers, nor things present, nor things to come,* 1.144 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,* 1.145 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,* 1.146 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,* 1.147 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,* 1.148 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,* 1.149 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,* 1.150 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:* 1.151 which is the same with that in the Prophet, where it is said, Ho, euery one that thirsteth, come yee to the waters,* 1.152 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?* 1.153 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,* 1.154 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,* 1.155 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,* 1.156 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,* 1.157 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,* 1.158 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,* 1.159 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,* 1.160 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,* 1.161 that the Gospell is the power of God,* 1.162 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,* 1.163 neither can he know them because they are spiritually discerned;

nay, his vnderstanding and wisdome is enmity against God,* 1.164 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,* 1.165 and there is no feare of God before his eyes.* 1.166 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,* 1.167 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,* 1.168 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.* 1.169 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,* 1.170 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,* 1.171 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,* 1.172 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,* 1.173 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,* 1.174 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,* 1.175 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;* 1.176 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.* 1.177 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,* 1.178 saying, The Lord giue mercie vnto the house of One∣siphorus; and in that the Apostle prayed for him and for his house,* 1.179 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,* 1.180 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,* 1.181 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,* 1.182 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,* 1.183 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,* 1.184 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,* 1.185 that they were counted worthy to suffer rebuke for Christ his name.* 1.186 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,* 1.187 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,* 1.188 .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,* 1.189 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,* 1.190 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,* 1.191 Blessed are they which suffer persecution for righteousnes sake,* 1.192 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,* 1.193 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,* 1.194 signifying by what death he should glorifie God. And thereby also the power of Christ dwelleth in vs, as it is written,* 1.195 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,* 1.196 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,* 1.197 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,* 1.198 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,* 1.199 but now I keepe thy word. So our Apostle saith, that he was pressed out of measure passing strength through affliction,* 1.200 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,* 1.201 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.* 1.202 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,* 1.203 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,* 1.204 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,* 1.205 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,* 1.206 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,* 1.207 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,* 1.208 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,* 1.209 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,* 1.210 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,* 1.211 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,* 1.212 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,* 1.213 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;* 1.214 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,* 1.215 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,* 1.216 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,* 1.217 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,* 1.218 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:* 1.219 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,* 1.220 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;* 1.221 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,* 1.222 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,* 1.223 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,* 1.224 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,* 1.225 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,* 1.226 saying, Let loue bee without dissimulati∣on.* 1.227 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;* 1.228 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,* 1.229 as himselfe witnesseth, saying, We were gentle among you, euen as a Nurse cherisheth her Children. Thus being affectioned towards you,* 1.230 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,* 1.231 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,* 1.232 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,* 1.233 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,* 1.234 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,* 1.235 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.* 1.236 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,* 1.237 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,* 1.238 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,* 1.239 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,* 1.240 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,* 1.241 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,* 1.242 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,* 1.243 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,* 1.244 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,* 1.245 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.* 1.246 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,* 1.247 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,* 1.248 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,* 1.249 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,* 1.250 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.* 1.251 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.* 1.252 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,* 1.253 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.* 1.254 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,* 1.255 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,* 1.256 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,* 1.257 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,* 1.258 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,* 1.259 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.* 1.260 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,* 1.261 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,* 1.262 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,* 1.263 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,* 1.264 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,* 1.265 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,* 1.266 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,* 1.267 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,* 1.268 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.* 1.269 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.* 1.270 So Dauid besides this knowledge out of the word,* 1.271 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,* 1.272 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.* 1.273 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,* 1.274 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,* 1.275 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,* 1.276 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,* 1.277 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,* 1.278 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,* 1.279 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.* 1.280 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,* 1.281 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:* 1.282 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,* 1.283 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,* 1.284 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,* 1.285 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,* 1.286 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,* 1.287 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,* 1.288 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,* 1.289 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,* 1.290 saith our Sauiour, and I in him, the same bringeth forth much fruit; and herein, saith he, is my father glorified,* 1.291 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,* 1.292 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,* 1.293 if we be fruitfull in all good workes. Againe, that wee may glorifie God the Father:* 1.294 for herein is the father glorified if we beare much fruit.* 1.295 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,* 1.296 ••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,* 1.297 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,* 1.298 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,* 1.299 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,* 1.300 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:* 1.301 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,* 1.302 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,* 1.303 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,* 1.304 or drinke, or whatsoeuer ye doe, doe all to the glorie of God. As also that of our Sauiour, where he saith,* 1.305 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,* 1.306 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,* 1.307 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,* 1.308 and the Aegiptians. Come, saith Pharaoh,* 1.309 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.* 1.310 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.* 1.311 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?* 1.312 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.* 1.313 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,* 1.314 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,* 1.315 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,* 1.316 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;* 1.317 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?* 1.318 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,* 1.319 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,* 1.320 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?* 1.321 If any man ••ome vnto mee, saith our Sauiour Christ, and hate not father, ••nd mother, and wife, and children, and brethren, and sisters,* 1.322 ••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,* 1.323 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,* 1.324 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,* 1.325 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,* 1.326 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,* 1.327 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,* 1.328 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,* 1.329 ••••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,* 1.330 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,* 1.331 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:* 1.332 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,* 1.333 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,* 1.334 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,* 1.335 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,* 1.336 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,* 1.337 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,* 1.338 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.* 1.339 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,* 1.340 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,* 1.341 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,* 1.342 as the Apostle willeth, runne with patience the race

that is set before vs, looking vnto Iesus the author and finisher of our faith,* 1.343 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,* 1.344 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,* 1.345 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,* 1.346 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,* 1.347 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.* 1.348 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,* 1.349 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.* 1.350 Now, if the prayer of one righteous man bee of such power with the Lord, how much more the prayer of the Church?* 1.351 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.* 1.352 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,* 1.353 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,* 1.354 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,* 1.355 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,* 1.356 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,* 1.357 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,* 1.358 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,* 1.359 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,* 1.360 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,* 1.361 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,* 1.362

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:* 1.363 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.* 1.364 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,* 1.365 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,* 1.366 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,* 1.367 he said vnto them, Belieue ye that I 〈◊〉〈◊〉 able to d•• this?* 1.368 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,* 1.369 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,* 1.370 ••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,* 1.371 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,* 1.372 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,* 1.373 ••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,* 1.374 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,* 1.375 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,* 1.376 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,* 1.377 ••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,* 1.378 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,* 1.379 and say, Why dyed I not in the birth, or why dyed I not wh•••• I came out of the wombe?* 1.380 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;* 1.381 ••••••t our blessed Sauiour exhorteth vs saying,* 1.382 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,* 1.383 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,* 1.384 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,* 1.385 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,* 1.386 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,* 1.387 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.* 1.388 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,* 1.389 that our death be in the Lord, and then we may reioyce and bee glad in it. For as the Prophet saith,* 1.390 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.* 1.391 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,* 1.392 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,* 1.393 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,* 1.394 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.* 1.395 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,* 1.396 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,* 1.397 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,* 1.398 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,* 1.399 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,* 1.400 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?* 1.401 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,* 1.402 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,* 1.403 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,* 1.404 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,* 1.405 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,* 1.406 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:* 1.407 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,* 1.408 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:* 1.409 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.* 1.410 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.* 1.411 So wee reade that that holy Martyr Steuen, when hee was stoned, called on God, and said, Lord Iesus receiue my spirit.* 1.412 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;* 1.413

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,* 1.414 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,* 1.415 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,* 1.416 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,* 1.417 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.* 1.418 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?* 1.419 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,* 1.420 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,* 1.421 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,* 1.422 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;* 1.423 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,* 1.424 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.* 1.425 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,* 1.426 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,* 1.427 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,* 1.428 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,* 1.429 Know them that labour among you, and are ouer you in the Lord,* 1.430 and admonish you, and haue them in singular loue for their workes sake, and maintenance. As where it is said,* 1.431 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,* 1.432 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,* 1.433 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,* 1.434 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,* 1.435 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,* 1.436 ••nsomuch that it is said of the maid that came to the doore, when Peter knocked at the entrie doore,* 1.437 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,* 1.438 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.* 1.439 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,* 1.440 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,* 1.441 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.* 1.442 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.* 1.443 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;* 1.444 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?* 1.445 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,* 1.446 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,* 1.447 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,* 1.448 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;* 1.449 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,* 1.450 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,* 1.451 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,* 1.452 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,* 1.453 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,* 1.454 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,* 1.455 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.* 1.456 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.* 1.457 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.* 1.458 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.* 1.459 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.* 1.460 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:* 1.461 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,* 1.462 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,* 1.463 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.* 1.464 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,* 1.465 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:* 1.466 but though Nebuchadnezzar in his rage command the furnace to be hot seauen times hotter then it was wont,* 1.467 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,* 1.468 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,* 1.469 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?* 1.470 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,* 1.471 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,* 1.472 and of

euill workers,* 1.473 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,* 1.474 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,* 1.475 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,* 1.476 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,* 1.477 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.* 1.478 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,* 1.479 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,* 1.480 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,* 1.481 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,* 1.482 because of your patience and faith, &c. Againe,* 1.483 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,* 1.484 wee shall also raigne with him. And againe, Blessed are they that suffer

persecution for righteousnesse sake,* 1.485 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.* 1.486 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,* 1.487 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:* 1.488 he that fighteth lawfully, and as hee should, hee shall be crowned;* 1.489 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,* 1.490 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,* 1.491 The wages of sinne, that which is due in iustice vnto sinne, is death, and damnation; and iudgement mercilesse,* 1.492 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,* 1.493 saying, Blessed are they which suffer persecution for righ∣teousnesse sake, for theirs is the kingdome of heauen: and againe, If wee suffer,* 1.494 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,* 1.495 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.* 1.496 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,* 1.497 shall neuer thirst: and againe: Him that commeth vnto me, I cast not away, which is all one with that,* 1.498 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.* 1.499 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,* 1.500 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,* 1.501 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,* 1.502 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,* 1.503 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:* 1.504 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.* 1.505 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,* 1.506 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,* 1.507 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,* 1.508 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?* 1.509 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,* 1.510 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.* 1.511 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,* 1.512 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,* 1.513 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,* 1.514 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.

THE SECOND CHAPTER.

LECTƲRE XXIV.

PHILIP. 2.

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

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

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

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

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

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

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

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

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

Now the matter of the Apostles exhortation, is partly tou∣ching graces which he wisheth them to follow after, and part∣ly touching faults which hee wisheth them to bee free from. The graces which he wisheth them to follow after in this se∣cond verse are set downe first in generall, and then in speciall. In generall he exhorteth them that they be like minded; or as it is translated elsewhere, that they be like affectioned,* 1.515 hauing their affections, likings, and desires set on the same things. Which his exhortation is not simply so that they be like minded, but with another prefixed motiue as I take it therevnto, fulfill my ioy that yee be like minded. Which is as if he should haue said, I ioy in the fellowship which yee haue in the Gospell from the first day vnto now, I ioy in your constant abiding in the truth in such assaults by the aduersaries of the truth, I ioy in your li∣beralitie sent vnto me whereby yee communicated to mine afflictions, I ioy in very many mercies and graces of God be∣stowed vpon you in Christ Iesus. But yet my ioy is not full, so long as I heare of any contentions, emulations, and distra∣ctions among you, my ioy is not full. If therefore there be any consolation in Christ &c, fulfill my ioy, make full my ioy; and so shall yee make full my ioyt if yee be like minded, like affectio∣ned one towards another. So that yee see the exhortation is not simply proposed, but with this motiue prefixed there∣vnto, my ioy is not full except yee be like minded; fulfill my ioy that ye be like minded. This is the generall vertue where∣to he exhorteth them.

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

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

If there be therfore any consolation in Christ Iesus] In this man∣ner of the Apostles exhortation, 1. In generall I note the Apostles vehement obtestation of the Philippians for the em∣bracing of concord, loue, and humilitie, that they may neuer faile from amongst them. He mought, as hee saith to Phile∣mon, haue commaunded them in Christ that which were conueni∣ent.* 1.516 Yet hee rather beseecheth them; but that hee doth in∣deed thorowly, euen for all the loues sakes vnder heauen, if there be any consolation in Christ in them, any comfort of loue in them, &c. Whence I obserue, in what manner the Pa∣stors ought to labour to represse such enormities amongst their people, as hinder the course of a Christian conuersation: they are earnestly to beseech them; euen as if they desired no other recompence of their labors and trauels amongst them, then this, that such and such contentions might be taken vp, such and such disorders might bee reformed, such and such Christian pietie might bee maintained. They are to remem∣ber that they are fathers to their flockes, as the Apostle calleth himselfe,* 1.517 and as Iohn also implieth when hee saith, my babes, little children, &c. and therefore they are to deale with them as parents with their children. Now the father if happily his children be at oddes amongst themselues, what doth he? He calleth them vnto him, hee remembreth them what care hee hath had ouer them, what cost hee hath beene at with them, what his loue hath beene towards them, what his desire hath beene of their good, what honour, duety, reuerence, and o∣bedience they owe vnto him, and at length entreateth them that if they haue any care of these things, if they desire his

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

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

Paul sharply rebuked them, saying, O foolish Galatians who hath bewitched you that yee should not obey the truth,* 1.518 so we will learne of him sharply to reproue you. This ye must know that we may come vnto you either with a rodde,* 1.519 or in loue, and in the spirit of meeknesse; that in Christ, we may command you that which is conuenient for you, euen when for loues sake we rather beseech you. If we come then vnto you with a rod, or if we commaund you, we do that we may doe, but ye driue vs vnto it by your inordinate waies, and dissolute liues, which as cankred sores neede sharpe corrasiues. For this is a thing, ye heare, which we vrge and presse, that pastors are to labour to represse such enormities as arise amongst their people in the mildest sort that may be, earnestly beseeching them to reform such things as are amisse. And againe, if we come vnto you for loues sake beseeching you, we remit of that wee may doe, euen because in all louing kindnesse, and meeknesse of the spi∣rit we would reconcile you vnto God, and ioyne you vnto the things that belong vnto your peace. For therfore we beseech you, that by mildnesse we may preuaile in that wherin of right we may command.

But this withall ye must note, that our beseeching of you is to be vnto you as if we commanded you. For when the Apo∣stle saith,* 1.520 we beseech you, brethren, by the comming of our Lord Iesus Christ, and by our assembling vnto him, that ye be not sudden∣ly moued from your mind &c. What else is his beseeching of the Thessalonians, but an adiuration of them by these things, that they be not troubled about the day of the Lord his comming. And, not to stand vpon many places, when our Apostle here saith, if there be any consolation in Christ, &c. What else is this, but an adiuration of the Philippians, by these things, that they like minded, &c. Albeit therefore wee are to remit of that which we may do, and of that which sometimes ye constraine vs to doe, and not to threaten, or command, but only to be∣seech you in Christ Iesus, yet are ye to take our beseeching of you as a commandement vnto you, euen as a deepe charge touching the things whereof we beseech you.

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

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

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

generall, it is so commonly held, that it is the saying of euery man, that one good turne requires an other, and a pleasure shewed requires the like againe. And for the proofe of this particular, that of the Apostle is not impertinent: where hee saith,* 1.521 If we haue sowne vnto you spirituall things, is it a great thing if we reape your carnall things? Out of the generall meaning whereof, this particular may not vnfitly bee gathered, that where spirituall consolation in Christ Iesus hath been bestow∣ed, there as other things, so comfort, againe, as it is required may iustly be expected.

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

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

If yee loue mee (saith Christ) keepe my Commandements.* 1.522 Which place sheweth, that so we make proofe of our loue of God, if we conforme our selues in obedience to his comman∣dements. But more direct to our very purpose is that of our Apostle, where he saith to Philemon,* 1.523 If thou count our things common, receiue him as my selfe. As if he should haue said, Let ••his be a token of thy loue towards mee, and that thou coun∣test all mine thine, and thine mine, euen to yeeld to my desire, to receiue Onesimus as my selfe.

This then in part sheweth, why it is that we yeeld not to the holy desires of such as would gladly haue comfort of our good, euen for want of loue of them. If sinners shall entice vs, and say, Come with vs, wee will lay wait for bloud,* 1.524 and lie pri∣uily for the innocent, without a cause, wee will swallow them vp aliue like a graue, euen whole, as those that goe downe to the pit, &c. we are ready enough to yeeld our selues vnto their willes, and to runne as fast as they for their liues vnto mischiefe. But let the Pastor say to his people, If yee so loue mee, that ye desire my comfort, prophane not the Lord his Sabboths, breake off your sinnes by righteousnesse, and your iniquities by mercy towards the poore; or the father to the childe, If thou so loue mee, that thou desire my comfort, refraine thy feet from euery euill path, and walke in the wayes of the Lord; or the friend vnto his friend, If thou so loue me, that thou desire my com∣fort, bridle thine inordinate desires, flie from that which is euill, and doe that is good: what cares the people for the comfort of their Pastor in this case, or the childe for the com∣fort of his father, or the friend for the comfort of his friend? Will any of them, for the loue of them, that they may bee comforted by them, yeeld vnto their holy desires? Nay wee loue them not so, but whatsoeuer become of their comfort, wee will follow our owne wayes. If it be so with vs, this is ve∣rily a fault amongst vs, and let vs hereafter so loue the godly, whatsoeuer be their place, that wee make reckoning of their comfort, and in token thereof, let vs hearken to such holy aduice as they giue vs.

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

haue fellowship one with another, as members of one body, vnder one head, then fulfill my ioy, &c. The ground of which argument is, that men knit together in the bond of one spirit, are to giue proofe thereof by concord, loue, and agreemen•• amongst themselues. Whence I obserue, that wee are to giue proofe of being knit together in the bond of one spirit, by the bond of peace, concord, and loue amongst our selues. Thus where it is said in the Acts, of such as were brought to the faith through the Apostles preaching, that they beleeued and were baptized, as a token and proofe, that they were all baptized into one spirit, it is also said, that they continued together with one accord, that they were of one heart, and of one soule All that beleeued (saith Luke) were in one place,* 1.525 and had all things common.* 1.526 And they sold their possessions and goods, and parted them to all men, as euery one had need. And they continued daily with one accord in the Temple, &c. All which things are set downe as tokens and proofes, that they were all baptized into one spirit. And againe, The whole multitude of them that beleeued, were of one heart, and of one soule; that is, of one minde, will, consent, and affection: whereby they shewed indeed, that they were knit together in one spirit, and had fellowship one with another, as members of one head; and therein left vs an example how wee should shew that wee are so knit, that wee haue such fellowship.

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

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

Whence I obserue, that the godly requests of Gods Saints afflicted for Christ his sake, should moue in vs such bowels of compassion, as that wee should gladly hearken and yeeld vn∣to them. Hereupon our Apostle, before diuers exhortations and requests which he maketh in his Epistles, prefixeth this, that hee was prisoner in the Lord, prisoner of Iesus Christ. I therefore being prisoner in the Lord, saith he,* 1.527 pray you that yee walke worthy of that vocation whereunto yee are called. Where, in that he saith, I being prisoner in the Lord, he thereby impli∣eth, that they were the rather to hearken vnto his exhortati∣on, because it was the exhortation of him that was prisoner for the Lord his cause. And so hee beginneth his Epistle to Philemon thus, Paul a prisoner of Iesus Christ, implying that Philemon was the rather to hearken and to yeeld to his request for his seruant Onesimus, because it was the request of him that was now prisoner for Iesus Christ. I omit other places. By these yee see how powerfull and effectuall the godly requests of Gods afflicted members ought to be with vs.

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

Now followeth the matter of the Apostles exhortation,

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

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

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

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

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

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

LECTƲRE XXV.

PHILIP. 2. Verse 2.

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

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

〈1 page duplicate〉〈1 page duplicate〉

〈1 page duplicate〉〈1 page duplicate〉

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

Whence I obserue in generall, what the state euen of the best reformed Churches, and so of the most holy men is: no Church so reformed, no men so sanctified, but that many things are amisse amongst them; though many things bee much to be commended in them, yet some things likewise are still to be reformed in them. Looke into all those Chur∣ches vnto which our Apostle wrote his Epistles: yee shall not finde any of them so commended for embracing the truth, and for standing fast in the truth, as this Church of Philippi. Hee giueth indeed testimonie vnto the Galathians, that they were sometimes such as (if it had beene possible) would haue pluckt out their owne eyes, and haue giuen them vnto him: so loued they him, and the truth which he taught. But quickly were they remoued to another Gospell,* 1.528 as the Apostle wit∣nesseth, whereas the Philippians still stood so fast, that the Apostle was perswaded, that he that had begunne that good worke in them, would performe it, vntill the day of Iesus Christ. Yet here ye see, that some things were amisse amongst them. Againe, looke into those seuen Churches, vnto which Iohn writeth in the Apocalyps, and there yee shall see that some were fallen, others decayed, some were proud, others negli∣gent. Of all the rest of those Churches, the Church of Smyrna and the Church of Philadelphia, are there most commended. Yet in both those Churches, by the right vnderstanding of those Epistles that were written to them, it will appeare that there were some amongst them, who professed themselues to be good Christians, whereas indeed they were no better than a Synagogue and sinke of Satan. Againe, looke into the re∣formed Churches euer since that time vnto this day, and at this day, and still yee shall see, that as in those seuen Churches of Asia, so in these there were and are, as many things to bee

commended, so likewise many things to be reprehended. And so long as the Church is militant vpon earth, it cannot be but that shee should be blacke; blacke I say not onely in respect of her afflictions whereby her beloued doth sometimes proue her, and sometimes chastise her, but blacke also in respect of her blemishes, imperfections, and sinnes which are the causes of her afflictions. For all men while they carry about with them the earthly house of this tabernacle, vnto what degree of perfection in faith, knowledge, or other graces of the spi∣rit so euer they be growne, had still neede to pray, O Lord in¦crease our faith, our knowledge &c; and vnto what perfection in innocencie, obedience, or the like they be growne, yet still they are taught to pray, O Lord forgiue vs our debts and tres∣passes. For here we know in part, we beleeue in part, we loue in part, we obey in part, and our greatest perfection is but great imperfection whiles we liue here at home in the bodie,* 1.529 as that of the Apostle sheweth. And so long as we are clothed with cor∣ruption, if we say we haue no sinne we deceiue our selues,* 1.530 and truth is not in vs. That which is in part either in knowledge, or in loue, or in obedience, or in the like graces of the spirit shall be abolished, our imperfections shall be taken away, and we shall be made perfit. But where and when? Not here otherwise then by imputation, but then and there when and where cor∣ruption shall put on incorruption, and mortalitie shall put on immor∣talitie, as the former place to the Corinthians sheweth:* 1.531 and the Church shall be presented vnto Christ Iesus her beloued, not hauing spot, or wrinkle, or any such thing, but pure, and holy, and without blame; but then when shee shall bee made glo∣rious, when her vile bodie shall be changed and be fashioned like vnto his glorious bodie,* 1.532 as that place to the Ephesians sheweth.

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

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

The first thing wherevnto hee exhorteth them is, in gene∣rall that they be like minded, or like affectioned, as the same phrase is translated else where,* 1.533 hauing their affections, likings, and desires set on the same things: for in this as in the gene∣rall

are comprised, as I take it, those particulars which follow in this verse. So that when he exhorteth them to be like min∣ded, it is in generall that their affections be set on the same things, louing the same things, according in desire of the same things, and according in iudgment of the same things, but all in the Lord. Whence I obserue a necessarie dutie in all Chri∣stians called to the knowledge of God by the Gospell of Christ Iesus, which is that they be like minded in the Lord, set∣ting their affections, likings, and desires on the same things in the Lord. A duty which our Apostle prescribeth almost as oft as any other duty.* 1.534 In the beginning of his former to the Corin∣thians he beseecheth them by the name of our Lord Iesus Christ, that they all speake one thing, and that they be knit together in one minde, and in one iudgement. Where yee see he beseecheth them and in them vs, euen by the name of our Lord Iesus Christ, to be all of one minde; and because disagreeing in words en∣gendreth dissension of minde, therefore that wee may the ra∣ther be all of one minde, hee beseecheth vs all to speake one thing. In the end likewise of his latter to the Corinthians,* 1.535 he commendeth this dutie vnto them, saying, Finally brethren, fare yee well, be perfect, be of good comfort, be of one minde: as thinking this dutie so necessarie, that both in the beginning, and in the end, and at all times they were to be put in minde of it. In this place likewise yee see how roundly and deeply he adiureth and chargeth the Philippians, and in them vs to be ••ike minded, saying, If there be any consolation in Christ &c. ful∣fill my ioy, that yee be like minded. And in the last chapter saue one to the Romanes,* 1.536 he maketh a most earnest praier vnto God for them, that they might be like minded one towards another, saying, Now the God of patience and consolation giue you that yee ••e like minded one towards another according to Christ Iesus, that ••ee may with one minde, and with one mouth praise God euen the Father of our Lord Iesus Christ. Where first the Apostle im∣••lieth that if they be like minded, God must giue them this to ••e like minded, and therefore hee praieth vnto God to giue ••hem this grace, that they be like minded one towards another. Secondly, he noteth how he would haue both them and vs ••o bee like minded one towards another, viz: according to

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

But why is it so necessarie a dutie that we be like minded i•• the Lord? Many reasons might be alleaged, but I will one•• mention two. As first because we haue one Lord, one faith, one baptisme, one God and Father of vs all: for meete it i•• that so many as are ioyned together in the vnitie of these, be also knit together in one minde, and in one iudgment accor∣ding to Christ Iesus,* 1.537 euen as our Apostle vrgeth this same rea∣son to this same purpose else where. Secondly, because there is not a better remedie against dissensions and schismes the•• to be like minded in the Lord, as without which it cannot be but that there be dissensions and schismes. For what was the cause of the dissensions & contentions wherewith the Church

of Corinth was troubled? Was it not because they were not like minded in the Lord? One held of Paul, another of Apol∣los, one of Cephas, another of Christ; one would pray and pro∣phecie bare-headed, another with his head couered, and when they came vnto the Lord his Supper one was hungry, and another was drunken. And how can it bee but that there should bee dissensions and contentions, when one likes this, and another that, one would haue this, and another that, one drawes this way, and another that way? In a little house, yee know, if the husband be of one minde, and the wife of an∣other; the Parents of one minde, and the children of an∣other; the master of one minde, and the seruants of another, and euery of them will needs follow their owne minde, and fancie their owne way, how troubled must needs that house be? And therefore our blessed Sauiour being now ready to be offered, in that holy praier for all his children praied, that we might be all one euen as He and the Father were one,* 1.538 that wee might all be one in the Father and in him, euen that we might bee like minded in the Lord.* 1.539 And in the next chapter our Apostle prescribeth it as a remedie against dissensions in the Church to proceede by one rule, and to minde one thing. If then we will walke as becommeth the Gospell of Christ, we are not onely to bee ioyned in one faith, and in hope, but in all things wee are to be like minded one towards another accor∣ding to Christ Iesus; we are to loue and like, affect and fancie, will and desire the same things as they are pleasing vnto the Lord; being at one with God, wee are to be of one minde amongst our selues.

Here then our aduersaries will aske of vs, if this be so neces∣sarie a dutie, how happens it that ye are not all like minded? What meane the tearmes of Zuinglians, Lutheranes,* 1.540 Calui¦nists amongst you? How is it that amongst you some are Brownists, some Baroists, some Puritanes, some Protestants? How is it that touching ceremonies, touching discipline, and the like there is such difference amongst you? Doth not these things plainely argue that yee are not like minded amongst yourselues? For answere whereunto, 1. Of them that aske vs these questions I demand of them the like: are they all like

minded? What meane then the tearmes of Thomists, Sco∣tists,* 1.541 Ockamists, Canonists, and Diuines amongst them? How is it that amongst them some are White, some Blacke, some Gray Friers, some Franciscans, some Dominicans, some Ie∣suits, some barely Priests? How is it that not touching cere∣monies, or discipline alone, but touching maine and great points of doctrine there is such difference amongst them? Touching the Scriptures, doth not Arius Montanus say, that the bookes of the old Testament not found in the Hebrue Canon are Apocryphall; and doth not Bellarmine denie it? Doth not Canus say, that the Hebrue text is wholy corrupt by the malice of the Iewes, and doth not Bellarmine denie it? Doth not Bellarmine himselfe for expounding of the Scrip∣tures sometimes referre vs to the fathers of the Church, some∣times to generall Councels, sometimes to the Pope and Car∣dinals, sometimes to the Pope himselfe? It would be too long to runne through the rest of many points of doctrine where in they dissent among themselues. They neede no other to note this vnto the whole world then Bellarmine himselfe, who in the beginning of the discussing of euery controuersie be∣twixt vs and them, sheweth how not onely we dissent therein from them, but how they dissent amongst themselues. First therefore, let them plucke out the beame of their owne eye that so they may see clearely the mote which is in our eie, le•• them cleare the point that they are like minded amongst themselues, and then let them tell vs that we are not all of one minde.

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

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

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

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

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

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

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

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

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

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

neede we any to moue vs thereunto. For, as it is in the Prophet,* 1.542 If we see a theefe we consent vnto him, and we are parta∣kers with the adulterers, we runne with the wicked to doe euill, and we easily ioyne hands with the wicked and vngodlie. But to bee of one accord in the Lord we are not so easily drawne, albeit this be the agreement that the holy Ghost requireth of vs, and commendeth vnto vs.* 1.543 Behold, saith the Prophet, how good and ioyfull a thing it is brethren to dwell together in vnity, i. to liue together in that concord, and good agreement which is ac∣ceptable to the Lord. And the more to shew the precious worth of holy agreement amongst the sonnes of God, be like∣neth it vnto the oyntment prescribed for Aaron, which was so sweete that when Aaron was annointed therewith,* 1.544 the smell of it was most pleasant vnto all that were by. And euen so sweete and pleasant a thing it is to see brethren to be of one ac∣cord in the Lord. This is that which is commended in the faithfull in the Acts,* 1.545 that they were of one heart, and of one soule agreeing in their mindes, wills, desires, and affections. And where this agreement in the Lord is not, there the Lord is not.

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

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

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

LECTƲRE XXVI.

PHILIP. 2.

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

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

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

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

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

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

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

The first thing which here I note, is, that the Apostle would haue nothing done among the Philippians through contention, he would haue none of them to take delight in ••issenting from other men in iudgement, or in any other thing, he would haue none of them to be contentious persons, ••uch as cannot abide to agree with others, though they bee in the right, such as are neuer well but when they are in opposi∣tion, in contradiction. Whence I obserue, that amongst Christians called to the knowledge of God by the Gospell of Christ, all contention should be abandoned, nothing should be done amongst them through contention, they should take no pleasure in dissenting from other men, either in iudge∣ment, or in any other thing. This our Apostle plainly shew∣eth, where he saith, first, that contentions are a worke of the flesh; and then, that they that are Christs,* 1.546 haue crucified the flesh, with the affections, and the lusts. Lay then these together thus: They that are Christs, haue crucified the flesh, with the affe∣ctions and the lusts, so that they doe not serue sinne in the lusts thereof. But contentions are an affection and lust of the flesh, reckoned vp with adulterie, fornication, idolatrie, witchcraft, heresies, murders, drunkennesse, gluttonie, and such like. What then must needs follow, but that they that belong vn∣to Christ, must abandon all contentions, must doe nothing vpon a humour to thwart and to crosse, vpon a delight to dis∣sent and to differ. And the reason hereof is very plaine: for when men once grow to that, that they take a delight and pleasure in crossing and thwarting other men, and in opposing

themselues vnto whatsoeuer they say, be the thing neuer so cleere, neuer so true, how can they as becommeth Christian be of one accord with others? Nay how can it bee, but that such opposition and contradiction should breed great dis∣cord and dissension?* 1.547 It is one of Salomons Prouerbs, As the cole maketh burning coles, and wood a fire, so the contentions man i•• apt to kindle strife. Whence it is cleere, that contention is as fit to stirre vp strife, as cole and wood to make a fire. Looke into the Church: The schismes and heresies, the broiles and stirres, wherewith the Church at all times is troubled, whence are they? Are they not commonly from men of contentious humours, which take a pleasure in dissenting from the rest of the Church, and in maintaining new and quaint opinions by the sharpnesse of their wits? Arrius, Nestorius, Macedoni•••• and many other the like, by whose heresies the Church hath heretofore beene troubled, were they not such men? And what are they that endanger the peace of the Church in our day? Are they not such men? Againe, looke into the Com∣mon-wealth: The diuisions and discords, the tumults and brabbles, wherewith all societies and bodies are troubled▪ whence are they? Are they not commonly from contentious men, which loue to say and doe otherwise than the rest? Ex∣perience hath so tried it, that it will not be denied. So that ye see there is great reason of abandoning al contentions among Christians, that nothing be done through contention amongst them.

What then? May nothing be done through contention? If 400. false Prophets counsell Ahab to goe to warre,* 1.548 may not Michaiah set himselfe against them all, and tell Ahab, that if he goe,* 1.549 he shall fall there? May not Ieremie contend and striue euen with the whole earth, as himselfe witnesseth that he did? Indeed if Michaiah or Ieremie doe so, they shall bee counted contentious men for their paines, insomuch that Ieremie shall crie out, and say, Woe is mee, my mother, that thou hast borne me a contentious man, and a man that striueth with the whole earth; for so he was accounted. And so our whole Church, for dissen∣ting from the Romish Church, wee are counted schismaticall, hereticall, contentious men. But ye must know that there is

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

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

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

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

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

done amongst them thorow vaine-glory, he would haue none ••f them so tickled with a vaine desire of glory, as to disdaine ••o be like vnto others, or to affect singularitie in iudgement, ••r any other thing from the rest. Whence I obserue, that as ••ontention, so vaine-glory should bee abandoned amongst Christians, nothing should bee done amongst them through ••••ine-glory, they should not in the vanitie of their hearts sin∣••••e themselues in any thing from the rest, so to get glory a∣mongst men aboue the rest, neglecting the glory that com∣••eth of God alone. Herevnto also maketh that exhortation ••t the Apostle, where he saith,* 1.550 Let vs not be desirous of vaine-••lory, prouoking one another, enuying one another. In which place ••••rst we haue a very plaine prohibition of vaine-glory, let vs ••ot be desirous of vaine-glory. It is a fault which haunteth euen ••ery good men, but (saith the Apostle) let vs not be desirous of ••aine-glory: and then the rather to disswade vs from all desire ••f vaine-glory, hee setteth downe two such fruits thereof, as ••ewes it to be a bitter grape: the one, prouoking of one another, ••or that men desirous of vaine-glory are wont to prouoke ••thers to emulations and strife, that by dissenting from them ••hey may get some glory vnto themselues: and the other, en∣••uing of one another, for that men desirous of vaine-glory are ••ont to enuie and spite others that seeme any way to stand in ••heir light, and to be as good as they themselues are.

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

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

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

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

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

done through contention or vaine-glory, but that &c. Where ••irst yee see that humilitie and meeknes of minde is opposed ••nto contention and vaine-glory as a preseruatiue against ••hem, and preseruer of that vnitie and concord whereof they ••re the bane. Secondly, yee see how it is defined, to be a ver∣••ue whereby euery man, not onely men of meaner place and ••ate, but whereby euery man of what state or place soeuer he ••e, esteemeth other better then himselfe. Whence I obserue soueraigne preseruatiue against contentiousnes and vaine-••lory, and so an onely foster-mother of loue, concord, and ••animitie, and that is humilitie and meeknes of minde, to ••teeme euery man better then our selues. If we our selues would ••e free from these cankred affections of contentiousnes and ••••ine-glory; if we would haue nothing to be done amongst vs ••ther in Church or in Common-weale through contention ••nd vaine-glory; if we would haue vnitie, loue, and concord ••aintained amongst vs, then must wee euery man of vs put ••n meeknes of minde, and in meeknes of minde euery man of vs ••ust esteeme other better then himselfe, be our state and place ••igher or lower, better or meaner, we must euery man be low •• our owne eyes, euery man willingly yeeld vnto another, ••nd euery man thinke meanlier of himselfe then of other. ••erevpon our Apostle being to exhort the Ephesians to keepe ••e vnitie of the spirit in the bond of peace, begins his exhortation ••••us: I therefore being prisoner in the Lord,* 1.551 pray you that yee ••alke worthy of that vocation wherevnto yee are called with all ••mblenes of minde, and meeknes &c. thereby implying that ••mblenes and meeknes of minde is one of the best preser∣••ers of the vnitie of the spirit in the bond of peace, and so conse∣••uently one of the best preseruatiues against contentiousnesse ••••d vaine glorie. Which yet will euidently appeare, if a little ••e compare the contentious, and the vaine-glorious man ••th the meeke and humble-minded man. The contentious ••an takes a delight in opposing himselfe against all, the hum∣••e man doth not willingly oppose himselfe vnto any; the ••••ntentious man will not yeeld, the humble man willingly ••eldeth; the contentious man standeth stiffely in what hee ••aintaineth be it true or false, the humble man easily relen∣teth

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

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

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

Here then we see why it is that we are not like minded one towards another, hauing the same loue, being of one accord, and of one iudgement: why it is that many things are done amongst vs through contention and vaine-glory; and it is be∣cause there is not in vs that meeknes of minde to esteeme others better then our selues. In the words therefore of the Apostle, I beseech you as the elect of God, holy and beloued,* 1.552 put on tender mercy, kindnesse, humblenesse of minde, meeknes, long suf∣fering &c; in giuing honor goe one before another; be not high minded, but make your selues equall to them of the lower sort;

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

Looke not &c.] Here is a dehortation from selfe-seeking of our owne things, which is a third enemie vnto that loue, concord, and vnanimitie which before he perswaded; as it is also to humilitie, and an exhortation vnto that vertue which is both a preseruatiue against this euill, and a preseruer of that loue, concord, and vnanimitie which before he perswaded, and also of humilitie. Whence briefly I obserue two meanes whereby to come to humilitie, and to preserue loue, concord, and vnanimitie: the one is not to looke on our owne things; the other, to looke on the things of other men. For if we looke euery man on his owne things, as for example, euery man on his owne graces, on his owne wit, on his owne lear∣ning, on his owne iudgment, or euery man on his owne com∣moditie &c, and neglect or contemne the things of other men, what else will follow of this selfe-loue but vaine-glory? and what will follow of it but contention? What was the cause of the Pharisies pride, and disdeine of the poore Publi∣can?* 1.553 He lookt vpon his owne fastings, and Sabbath keep∣ings, and tithe-payings, and such like things; he lookt not on the Publicans confession, contrition, and humble praier. We may looke on our owne things, on our owne graces, to glorifie God by them and for them, not to glory in them, and on our owne commodities, in a Christian sort to seeke them and to vse them; but we may not onely looke on our owne things, but also on the things of other men; not to be busie in their matters, but on their graces to reuerence them, and on their commodities to regard them. Thus shall wee be humbled in our owne eyes, and thus loue and concord shall be easily preserued.

LECTƲRE XXVII.

PHILIP. 2. Verse 5.6.7.8.

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

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

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

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

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

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

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

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

euery other man better then himselfe. The like exhorta∣tion the same Apostle maketh,* 1.554 where he saith; be affection•••• to loue one an other with brotherly loue, and in giuing honour go out before an other. In which place the Apostle together with his exhortation vnto humilitie, the fruite whereof is the prefer∣ring of our brethren in honour before our selues, ioineth the ground thereof, which is loue. For if wee loue our brethren, then we can willingly submit our selues vnto them, and pre∣ferre them before our selues: but where this loue of our bre¦thren is not, there is contempt of them, and lifting vp of our selues aboue them. The like exhortation also the Apostle Peter hath,* 1.555 where he saith, Submit your selues euery man one vn¦to an other, and decke your selues inwardly in lowlinesse of minde: In which place you see how the Apostle speaketh of humility, as of a speciall ornament wherewithall the childe of God is decked, and beautified more than with all costly iewels, and precious ointments whatsoeuer. But here it is to be obserued, euen from the Apostle in this place of Peter, that there is a two fold humilitie and holinesse; the one inward, the other outward; the one of the minde, the other to the eye, the one true and holy, the other ill and hypocriticall. Of the out∣ward and hypocriticall humblenesse the Apostle speaketh where he thus writeth vnto the Colossians; Let no man at his pleasure beare rule ouer you by humblenesse of minde,* 1.556 and worship∣ping of Angels, &c. For the vnderstanding of which place it is to be vnderstood, that there were craftily crept in amongst the Colossians certaine which taught them to worshippe An∣gels, because forsooth it was a point of great arrogancie streight-way to rush into the holy place, and to worship God: greater humblenes beseemed them then foorthwith to rule into Gods presence, and to fall downe before him, and to worshippe him. Much like vnto those who at this day teach men to vse the intercession of the saints departed this mortaly∣tie, and to make their praiers vnto them, not boldly and pre∣sumptuouslie themselues to enter into the Kings palace be∣fore the throne of grace, but in all humblenes to prostrate themselues before the saints and their images, that so their praiers and supplications through their intercession may bee

accepted with God. But against such as by such humblenes ••eeke to abuse vs, the Apostle plainly warneth vs in this place; ••or that this humblenesse is a voluntarie submission not taught ••y God, but chosen according to mens owne fantasie. The ••nward humilitie, and lowlinesse of minde is that whereof Pe∣••er here speaketh, and wherunto our Apostle in my text exhor∣••eth. It is the heart, the minde, and the soule that God re∣gardeth: there must be the seate of humilitie, if it be true hu∣militie. The glorie of the true Christian is within; and there∣fore it is said, The Kings daughter is all glorious within:* 1.557 the kings daughter, i. the Church, and then if thou be a liuely member of the Church, thy glory is within, and thy outward humility is then good when it proceedeth from within, euen from the lowlinesse of the minde.

And now that you see what it is, euen what humility it is that the Apostle exhorteth vnto, I beseech you (with the Apo∣stle) that the same minde be in you that was euen in Christ Iesus, that in meekenesse of minde euery man esteem other better then him∣selfe. It is an exhortation, which if we shall a little looke into some of those properties which alwaies follow this humblenes of minde wherunto the Apostle exhorteth, I feare me we shall finde that we haue either neuer heard of, or neuer hearkened vnto. The propertie of it is, in giuing honour to preferre others,* 1.558 as ye haue already heard out of the Apostle: and as is further prooued by that parable of our Sauiour Christ vnto the guest when he marked how they chose out the chiefe roomes at feasts.* 1.559 Out of both which places it may appeare that he that is truely humbled, in matters of honour preferreth not himselfe before others, but preferreth others before himselfe. But how farre we are from this humilitie, the great ambition of men in our daies, and great seeking of euery preferment, yea of euery petite office in euery towne incorporate, would speake if I should hold my peace. Nay so farre are we from preferring o∣thers before our selues, that rather than we will not clime ouer the heads of those that are better than our selues we will vse all bribery and corruption, yea & out of our false hearts we will deuise all manner of lies and slanders against them, and rather then faile we will libell against them. It is so, and where it is

so there wants this humblenesse of minde here spoken of.

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

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

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

2. In this exhortation I note the inducement which the ••postle vseth to moue them vnto this humblenesse of minde, ••hich is the example of Christ Iesus. Let the same minde bee •• you that was in Christ Iesus. Will ye then haue a reason why ••e should be lowly in minde? Christ Iesus, whose example is ••erule of our life, and whose actions ought to be our instru∣••tions, he so humbled himselfe that being God hee for our ••••kes became also man; how then ought wee to submit our ••elues one vnto another in all humblenesse and meeknesse of ••inde? The like motiue or reason is vsed by our Sauiour Christ himselfe, where he saith vnto the people that were with ••im, Learne of me that I am meeke and lowly in heart:* 1.560 as also ••here he washeth his Disciples feet to teach them humility, and ••hen saith vnto them, I haue giuen you an example that yee should ••n euen as I haue done to you. What should I go forward to ••uote Scriptures to this purpose? Nothing more vsuall in the ••criptures then by the example of Christ to stirre vp vnto our ••euerall duties: and what ought to be more effectuall with vs ••o perswade vs? when the souldier sees his Captaine fight, ••here needes no further spurre to set him into the batteil. Christ is our Lord, and we his seruants: if hee our Lord and Master haue giuen vs such an example, and haue said vnto vs, ••oe as ye haue me for example, should there neede any further ••purre vnto vs for this duty? If he haue so humbled himselfe ••or vs, that being God he became also man, if hee haue had ••uch compassion on vs that when wee were enemies vnto him ••e reconciled vs vnto God, if he so loued vs that he laid down his life for vs, how ought we to be humble and lowly minded one towards another? how ought wee to haue compassion vpon our poore brethren, especially in this heauy time? how ••ought we to loue one another with brotherly loue? Christ my brethren is our head. If we be members of his bodie, we must

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

Thirdly, I note the humilitie of Christ, whose example the Apostle here exhorteth vs to follow. His humilitie is here de∣scribed by the Apostle, first by his incarnation, in that being God, he vouchsafed to take flesh of the blessed Virgin, and to become man, like vnto vs in all things, sinne only excepted secondly, by the worke of our redemption, in that being man he yet againe further humbled himselfe, and became obedient to the death, euen the most shamefull death of the Crosse. In the de∣scription of Christ his incarnation are very many things most worthy our obseruation, touching both the natures in Christ his God head, and his Manhood. I can only point at some of the heads of those obseruations which hence were to bee made, and more fully handled. First for the Godhead of Christ, in that it is here said, that hee was in the forme of God, it is thereby proued, that Christ was true God: for in the selfe same manner and phrase of speech that here he is said to be in the forme of God, in the same is it afterward said that hee tooke on him the forme of a seruant. Where by the forme of a seruant the Apostle expresseth his Manhead, as here by the forme of God is expressed his Godhead. Neither indeed can any be in the forme of God, who is not true God. And as in this place he is said to be in the forme of God, whereby is meant that he is God; so in other places plainly and directly heads said to be God,* 1.561 as in the Epistle to the Romans, Of when are the Fathers, and of whom concerning the flesh Christ came, wh•• is God ouer all, blessed for euer: and to the Colossians, In Christ dwelleth all the fulnesse of the Godhead bodily:* 1.562 and in the Acts, Take heede &c.* 1.563 to feed the Church of God, which he hath purc••••∣sed with his owne bloud. The phrase of speech in this place is

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

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

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

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

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

distresse? not clothing the naked, not feeding the hungry, not visiting the sicke, not releeuing the distressed. O my brethres, let the same minde be in you that was in Christ Iesus. If hee thus humbled himselfe for our sakes, let vs follow him in the pra∣ctise of humilitie. Let vs equall our selues vnto them of the lowest degree. Let vs plucke downe our high sailes, and bee ready to distribute vnto the necessitie of the Saints. Let vs d••e good vnto all, but especially vnto those that are of the houshold of faith. Let vs not say with the Angell of the Church of La••••i∣cea, I am rich, and increased with gold, and haue need of nothing but let vs cast downe our selues for our sinnes, and let euery man be humbled in his owne soule, and so shall we submit our selues one vnto another. Let vs alwayes set before our eyes the humilitie of Christ Iesus in his incarnation, and thereby be prouoked to all humblenesse and lowlinesse of minde. Meditate on these things all yee that feare God, and yee shall finde rest vnto your soules. Meditate on these things, ye that now come, or hereafter meane to come to the Lords Table, to be made partakers of the mysteries of Christ his blessed death and passion. Here Christ Iesus, who was made bone of our bone, and flesh of our flesh, inuiteth you vnto this holy Supper, that you may be made bone of his bone, and flesh of his flesh. Here by a true and liuely faith, through the opera∣tion of the holy spirit, yee are made bone of his bone, and flesh of his flesh, members of his body, and vessels of his glory. But there must be in you the same minde that was in Christ Iesus yee must put away all hatred and contention, all rancour and malice, and as he came to vs in loue towards vs, so wee must come vnto him in perfect loue and charitie towards all men. As hee came vnto vs to kill sinne in our flesh, so wee must come vnto him purged from the corruption which is in the world through lust,* 1.564 that so wee may bee partakers of the diuine nature, as Peter speaketh. As hee came vnto vs, giuing vs an ensample so to walke as hee hath walked, so wee must come to him with full resolution, and setled purpose, so to walke as wee haue him for an ensample in all humblenesse and lowlinesse of minde: or else in comming vnto him to this holy Table, wee heape vnto our selues wrath against the

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

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

LECTƲRE XXVIII.

PHILIP. 2. Verse 8.

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

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

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

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

In his humiliation I note first the person that was humbled, secondly the manner of his humiliation, both set downe by the Apostle, when he saith, he humbled himselfe. For the first, touching the person, hence it appeareth that hee who being God, and equall with the Father, was now become man, hum∣bled himselfe, and became &c. The person then that was hum∣bled was Christ, God and man, perfect God and perfect man, subsisting of a reasonable soule and humane flesh. And necessary it was that he who was now to worke the worke of our redemption, should be both God and man: man, that as man had sinned, so sinne might bee punished in man, for so Gods iustice required: God, that he might be able to sustaine the grieuousnesse of the punishment due to our sinnes, which should be temporall, but yet equiualent to eternall paines; for our sinnes being infinite, and the punishment due vnto them being infinite, because thereby wee had grieued an infi∣nite God, the person must needs be infinite which should pay the price of our sinnes. Againe, it was necessary that he should be man, that he might suffer death, because for sinne man had deserued death; and necessary likewise that he should be God, that he might be able to wrestle with the wrath of God, which none else could doe but he that was God. Needs therefore must he be both God and man. And that he was so, as by this place it is plaine,* 1.565 so by that likewise in the Acts, where the Apostle exhorteth the Elders of Ephesus to feed the Church of

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

Here then we may see the hainousnesse and grieuousnesse of our sinnes, and the greatnesse of our miserie by reason of them. God blessed for euer must become man, and God and man must be vnited into one Christ, and being thus vnited, must be humbled vnto the death, and must pay the price of our sinnes by shedding of his owne bloud, or else the euer∣lasting curse of Gods wrath abideth vpon vs, and our portion is with the Deuill and his Angels in the lake that burneth with fire and brimstone for euer. And yet what account or recko∣ning at all is made of sinne? Surely so little, that it may bee very well said vnto vs which Hosea the Prophet sometime said vnto the children of Israel, Heare the word of the Lord,* 1.566 ye chil∣dren of Israel, for the Lord hath a controuersie with the inhabitants of the land, because there is no truth, &c. And yet what remorse of these things euen now when the whole land mourneth for them, and groaneth vnder the burden of them? It had not beene possible to satisfie Gods iustice for the least of our sinnes otherwise than by euerlasting death, vnlesse God had become man, and so humbled himselfe to suffer whatsoeuer was due for mans sinne: and yet who is he that considereth in heart his sinnes, to reforme the wickednesse of his way? O con∣sider this, yee that forget God, and grieue his holy spirit by your continuall committed sinnes, lest he plucke you away, and there be none to deliuer you. Flie from sinne as from a Serpent. Christ Iesus both God and man hath paid the price for our sinnes. Let vs not therefore henceforth serue sinne in the lusts thereof, but let vs glorifie God both in our bodies and in our spirits.

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

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

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

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

And he became obedient, or, he was made obedient] Whence I ••••te the second point which I proposed to be spoken of, to ••t, Christ his obedience in his life vnto the law to fulfill the ••v. For if the question be asked, when, and how long was ••rist obedient? The Apostle answereth, vsque ad mortem, vn∣•••• the death; not as if his death were no part of his obedi∣••ce, but the Apostle plainely implieth thereby, that, as in the 〈◊〉〈◊〉 of his life he was obedient vnto his Fathers will, to fulfill ••e law for vs; so was he obedient in his death to redeeme vs ••m death, hell, and the Deuill. Touching his obedience vn∣•••• the law to fulfill the law, the Apostle saith, that when the ••nesse of time was come,* 1.567 God sent forth his Sonne made of a man; and made vnder the law, that is, subiect vnto the law to fill the law. And of himselfe thus our Sauiour himselfe ••aketh;* 1.568 thinke not that I am come to destroy the Law or the ••ophets; I am not come to destroy them but to fulfill them. Christ ••n was made subiect to the law, and came into the world to ••••fill the law. And therefore he was circumcised the eight ••y, he was represented to the Lord after the daies of Maries ••••rification, and as the text saith,* 1.569 all things were done for him ••••ording to the law of the Lord. He gaue sight to the blinde, ••••de the deafe to heare, the dumme to speake, the lame to goe &c.* 1.570 ••it was so written of him. He preached the Gospell to the ••re, bound vp the broken hearted,* 1.571 preached deliuerance to the ••tiues, set at libertie them that were bruised, preached the accep∣••le yeare of the Lord &c, as it was so written of him. He was ••uted with the transgressors, though he had done no wickednesse,* 1.572 ••ther any deceit was in his mouth▪ he bare the sinnes of many, and ••yed for the trespassers, as it was so written of him. In a word, ••atsoeuer was written of him in the law of Moses, and in the

Prophets, and in the Psalmes, all that he fulfilled. And there∣fore when Iohn would haue put him backe from his baptisme, he said vnto him,* 1.573 Let be now, for thus it becommeth vs to first all righteousnesse; as if he had said, stay not this act of my bap∣tizing; for we must render perfect obedience vnto the Father in all things which he hath ordained. Now will yee know the reason why Christ thus fulfilled the law, as it was written 〈◊〉〈◊〉 him.* 1.574 The Apostle giueth it, where he saith, for this cause 〈◊〉〈◊〉 was made subiect vnto the law, that he might redeeme them when were vnder the law;* 1.575 or as the same Apostle saith, that the right••∣ousnesse of the law might be fulfilled in vs, which walke not after the flesh, but after the spirit, .i. that his fulfilling of the law in o•• flesh might be imputed for righteousnes vnto the children o•• his kingdome, as well as if they had fulfilled the law in the owne persons. For when (as the same Apostle there speake•••• by reason of our sinnefull flesh we were not able to fulfill the law, and therefore must needs perish by the law, then God s••••∣ding his owne Sonne in the similitude of sinnefull flesh ma•••• him obedient vnto the law, that his fulfilling of the law migh•• be imputed for righteousnes vnto vs which beleeue in Christ Iesus whom he hath sent, and walke not after the flesh, but are the spirit. Againe, the worke of our redemption consisted not onely in Christ his sufferings and death, but in his ful••••∣ling of the law also. For the sufferings and death of Chri•••• considered apart from his legall obedience, onely takes a•• the guilt and punishment, frees man from death, and make him of a sinner to be no sinner; but that he may be fully re∣conciled to God, and accepted as righteous to life euerlasting this legall obedience of Christ must bee imputed vnto v••. Witnes the Apostle,* 1.576 where he saith, As by the disobedience of 〈◊〉〈◊〉 man many were made sinners, so by the obedience of one shall 〈◊〉〈◊〉 be made righteous: where speaking generally of obedience, b•• meaneth Christ his whole obedience, which in all his life time he performed. For as in the disobedience of Adam there 〈◊〉〈◊〉 transgressio legis vnde facti sumus peccatores, sic in obedience Christi fuit impletio legis, vnde sumus iusti: the transgressne•• the law whereby we are made sinners, so in the obedience of Ch•••• there was the fulfilling of the law, whereby we are made iust. And

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

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

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

And as this obedience of Christ Iesus vnto his Fathers wi•••• to fulfill the law for vs, may iustly minister this comfort vnto vs, so may it further teach vs to yeeld all obedience vnto the will of our heauenly Father. For howsoeuer we be freed from the condemnation of the law, because Christ hath fulfilled the law for vs; yet are we not freed from the performance of our obedience vnto the morall law of God, but euen by th•••• example of our Sauiour Christ we are more straitly tied there∣vnto.* 1.577 For he that saith he remaineth in Christ ought euen so to walke as he hath walked, in all humilitie, and in all obedience to his heauenly Fathers will. He that saith he knoweth God, and keepeth not his commandments,* 1.578 is a liar, and the truth is not in hi•••• but he that keepeth his word, in him is the loue of God perfect indeed and hereby we know that we are in him, and that we loue him, if ••e keepe his commandements.* 1.579 As therefore Christ walked in the law, and performed all obedience vnto his Fathers will, so re∣member thou to walke with thy God, and to keepe his com∣mandements with thine whole heart. Beware that thou dis∣semble not; beware that thou present not thy selfe in the assembly of Gods saints to heare his word, or to receiue his holy sacrament either for fashions sake, or for feare of the law onely to saue thy purse: for so thou purchasest vnto thy selfe a fearefull iudgement. Beware how thou dalliest with thy God: for he seeth not as man seeth. Well thou maiest dissem∣ble with man, but he searcheth the heart and the reynes, and he knoweth all thy thoughts long before they be conceiued by thee. Let thy heart be sound with thy God, and his com∣mandements, let them be in thy heart to doe them. And so much of Christ his obedience.

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

doctrine touching Christ which I proposed to be obserued, which is touching his death: vnder which name I vnderstand not onely the separation of his soule from his bodie, but all the paines and agonies which he suffered both in soule and bodie. For as it was written of him, He bare our infirmities,* 1.580 and caried our sinnes, he was wounded for our transgressions, he was broken for our iniquities, he made his soule an offering for sin, the chastisement of our peace was vpon him, and with his stripes we are healed; as thus, I say, it was written of him, so thus he suffered, and was obedient vnto the death. Will you then see what manner of death Christ suffered? He suffered not onely a bodily death, and such paines as follow the dissoluti∣on of nature, but he suffered likewise in his soule the wrath of God for the sinnes of the world lying so heauy vpon him that it wounded his flesh and his spirit also as the scripture speaketh euen to death. For if he had suffered no more but in bodie, then he ouercame no more but a bodily death, and then were our state most miserable: but our sinnes hauing deserued not the bodily death onely, but euen death both of body and soule, by the death which he suffered he ouercame death and the power of it both in our bodies and in our soules. Whence was it that when his death approched he began to be in sorrow and heauinesse? Whence was it that he said vnto his Disci∣ples, my soule is very heauy euen vnto the death? Whence was it that so often he fell on his face, and praied, that if it were pos∣sible that cup might passe from him? Whence was it that an An∣gell appeared from heauen vnto him to comfort & strengthen him? Whence was it that as he praied, his sweat was like drops of bloud, trickling downe to the ground? Was not this and all this euen from the paines which he felt in his soule by reason of the wrath of God against sinne? Can we thinke that all this came to our Sauiour Christ for feare of a bodily death? Haue his seruants that receiue of his fulnesse so despised this death of the body, that either they wisht for it to be with Christ, or reioyced in the middest of it before the persecutor, and did our Sauiour himselfe so feare and tremble at the remem∣brance of it? Did the Apostles sing in prison, and reioyce when they were whipt and scourged? Did Paul glory in the

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

The fruites and benefits which wee receiue by Christ his death are these. 1. By his death we are freed from that death which is both of body and soule, haue the victory ouer that death which is the reward of sinne, as witnesseth the Apostle. For our Sauiour by his death hath pulled out the sting of death,* 1.581 and on the crosse hath triumphantly said, O death where is thy sting, ô graue where is thy victorie? and therefore when we feele the pangs of death approach wee should not feare but be full of hope, considering that our death is now changed by the ver∣tue of Christ his death, and is the entrance into an euerlasting ••ife. 2. By Christ his death we haue remission and forgiue∣nesse of our sinnes, as saith our Sauiour himselfe, where in the institution of his supper,* 1.582 this my bloud which is shed for many for the remission of sinnes. For the remembrance of which his bles∣sed death and fruits of his passion, he hath ordained this holy Sacrament of his supper to be continued in his Church for euer. In which holy supper the death and passion of our Sa∣uiour, is so liuely represented vnto vs a, if we had seene it with our eies. the bread betokening the body, the wine the bloud of our Sauiour Christ; the breaking likewise of the bread sig∣nifying the breaking of his body with those vnspeakable tor∣ments which he suffered, and the pouring out of the wine the shedding of his most precious bloud, when his blessed side was gored with the speare of a souldier; our eating of the bread and drinking of the wine, assuring vs of our incorporation into Christ, to be made partakers of all the benefits of his pas∣sion.

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

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

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

and there suffered the whole wrath of God. 2. To crucifie our flesh, and the corruption of our nature, and the wickednesse of our hearts.* 1.583 For they that are Christs crucifie the flesh with the affections and the lusts. 3. It may teach vs that when wee suffer any iudgement, crosse, or calamity in body, or in minde, wee doe not suffer them as any curses of God, but as the chastice∣ments of a louing father. For Christ Iesus in his crosse being accursed for vs, hath deliuered vs from all curse. Beloued, let vs thinke of these things, mourning for our sinnes, mortifying the deedes of the flesh, and comforting our selues in the crosse of Christ Iesus, who abased himselfe for vs, fulfilled the whole law for vs, died for our sinnes, and was nailed to the crosse for our iniquities.

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

LECTƲRE XXIX.

PHILIP. 2. Verse 9.10.

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

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

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

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

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

1. Hence I note the gracious goodnesse of our mercifull

God, who seeketh euery way to win vs vnto that which he re∣quireth of vs. Somtimes he threatneth, that so for feare of 〈◊〉〈◊〉 iudgments we may walk in the law that he hath appointed for vs: sometimes he punisheth, for that in our affliction we see•••• him diligently as the Prophet Hosea speaketh, & somtimes 〈◊〉〈◊〉 promiseth,* 1.584 that by his promises we may be partakers of the d••∣uine nature, as Peter speaks. 1. that so we may be drawn from the corruptions which are in the world through lust, as the same Apostle there expoundeth himself. In this place hauing press•••• vs with the example of Christ his humiliation vnto humility, he setteth downe the excellencie of that dignitie whereunto Christ was exalted after his humiliation, that so seeing the re∣ward, or at least the consequence which followeth humilitie we may embrace this holy vertue which hee requireth of vs. A man would haue thought that this should haue beene enough to perswade vs, to set before vs the example of Christ Iesus. And we when we haue vsed any reason to such, or such pur∣pose, we thinke we haue done well, and bidde him whom we speake vnto looke to the afterclappes if he hearken not vnto vs. But such is the mercy of our good God, that hee leaues not with a little, but he heapeth reason vpon reason, and ad∣deth motiue vnto motiue, and rather then he will not preuaile with vs, he will doe with vs as we do with little children, by most great and precious promises hee will perswade vs vnto that he requireth of vs. O let vs take heede how we hearke•• not vnto the voice of so good and gracious a God!

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

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

3. Hence I note, that the high-way to be exalted into glo∣••y, is to decke our selues inwardly with lowlinesse of minde. Which is not only prooued by this example of our Sauiour, ••••e consequent of whose humility was an eternall weight of ••lory, as here we see, but by many other places of Scripture ••oe. Our Sauiour Christ saith, Whosoeuer exalteth himselfe ••••all be brought lowe, and whosoeuer humbleth himselfe shall be ex∣••lted. Salomon saith, the reward of humility, and the feare of God,* 1.585 ••••riches, and glorie, and life. And in an other place, the feare of ••he Lord, is the instruction of wisedome,* 1.586 and before honour goeth ••umilitie. The reason is giuen by the same Salomon in an other ••rouerbe, where hee thus saith,* 1.587 with the scornefull the Lord ••corneth, but he giueth grace vnto the humble: which the Apostles Paul, Peter, and Iames doth thus read, God resisteth the proud, ••nd giueth grace to the humble. How humble and lowly min∣••••led Dauid, and Salomon were the Scriptures do witnesse, as al∣••o how high the Lord exalted the throne of their glorie. The

like might be said of many others mentioned in holy Scrip∣tures, which I willingly now passe ouer, because I haue her••∣tofore pressed this point. Only in a word with Saint Iames, •• exhort you to cast your selues downe before the Lord, and hee sha•••• lift you vp.* 1.588 The pride of a man shall bring him lowe, but the humble in spirit shall enioy glory. Swell not therefore with pride one a∣gainst an other whatsoeuer blessings you haue of wisedome wealth, or honour one aboue an other. Let nothing be don•• among you through contention or vaine-glory, but let euery man in meeknes of mind esteem other better then himselfe: 〈◊〉〈◊〉 the same mind be in you that was in Christ Iesus, & this know for a surety that as here in Christ he was first humbled & ther exalted,* 1.589 so before glory goeth lowlinesse & humilitie. And le this suffice to be obserued out of the originall scope and dr•••• of the Apostle in these words. Now let vs a little more neerly look into them, and see what further vse we may make of them and first of these where the Apostle setteth downe in genera•• Christ his exaltation into glory, saying:

Wherefore God hath &c.] In which words I obserue 1. The cause of his exaltation, or rather the sequell of his crosse 2. Who exalted him. 3. In what sense he is said to haue h•••• exalted. Touching the first, the word, wherefore, here vsed may either signifie a cause, or a consequence; so that we may vnderstand the Apostle either thus, that because Christ th•••• humbled himselfe, and became obedient vnto the death, e∣uen the death of the crosse, therefore God highly exalted him: or thus, that Christ first humbled himselfe, and tasted of the sorrowes of death for vs, and afterwards God highly ex∣alted him. After this latter sort doth the Apostle speake where he saith,* 1.590 that Christ was made a little inferiour to the An∣gells to the end that he might suffer death, and so was crowned with glory and honour. After this sort also doth Christ himselfe speak vnto the two Disciples which were going toward Emma••••, saying,* 1.591 ought not Christ to haue suffered these things, and to enter into his glory? In both which places, the Apostle, and our Sa∣uiour himselfe speaketh of his crowne of glory and honour as a consequent of his crosse, not as caused by the crosse, as fol∣lowing his crosse, but not as merited by his crosse. And if we

follow this sense, hence wee may gather this very profitable ••sson, that if wee desire to raigne with Christ in glory, then ••ust wee be content to beare his crosse in this life, and with ••m to suffer affliction in this vale of miserie.* 1.592 He first drunke the brooke in the way, as the Prophet speaketh, and then hee ••t vp his head: first hee had his crosse, and then his crowne; ••st hee did weare a crowne of thornes, and then a crowne of ••ory. So wee if wee will be made like vnto his image, wee ••ust suffer with him, that wee may bee glorified with him; ••ee must through our sufferings and crosses be driuen euen shed teares, if wee will haue all teares wiped from our eyes. ••e disciple is not aboue his master, nor the seruant aboue his Lord. •• hee hath chalked the way, so must we walke, euen through ••flictions and troubles, through sorrowes and crosses, vnto ••at inheritance immortall and vndefiled, reserued in heauen ••r vs.

Let not then thy soule be troubled or cast downe at what∣euer trouble, sorrow, need, sicknesse, crosse or persecution. ••et not losse of goods, losse of friends, the reproaches of the ••cked, the contempt of the world, the miserie of thy life, or the maner of euill things which can be said or done against ••ee for Christ his sake, trouble or dismay thee. Nay in the ••iddest of all thy crosses and afflictions, comfort thy selfe ••th these things: First, afflictions and troubles are that strait ••d narrow way which leadeth vnto life,* 1.593 for we must through ••any afflictions enter into the kingdoms of God. Secondly, by ••r sufferings and afflictions we are made like vnto the image Christ, who being the Prince of our saluation, was conse∣••ated through afflictions. Thirdly, by crosses and aduersi∣••s we are brought to acknowledge our sinnes vnto the Lord, ••d to reforme the wickednesse of our wayes. And therefore ••auid said, It is good for mee that I haue beene in trouble,* 1.594 that I ••ght learne thy statutes: and againe he saith, Before I was trou∣••ed, I went wrong, but now I keepe thy word. And the Lord by ••sea saith, In their afflictions they will seeke mee diligently. ••urthly, in all our afflictions Christ suffereth with vs: and ••erefore Paul calleth his afflictions which he suffered by sea land, of friends or enemies, in body or in spirit, the afflicti∣ons

of Christ. In euery crosse he suffereth with vs, and euery crosse sealeth his loue vnto vs. Lastly, our afflictions are b•••• for a little while, and after them is glory for euer; as it is wr••∣ten, Heauinesse may endure for a night, but ioy commeth in the morning. Why art thou then so sad, O thou distressed soule, and why doe thoughts arise in thine heart? Comfort thy selfe in this, that thine afflictions conforme thee vnto Christ his image, and set thee in the plaine and right way to saluation and glory. Thou art chastised of the Lord, but because th•••• shouldest not be condemned with the world; thou lamente•• and weepest, but that Christ may wipe all teares from thi••e eyes; thou diest with Christ, but it is that thou maist liue for euer; thou here eatest the bread of teares, and drinkest the water of affliction, but the Lord hath reserued for thee li•••• and ioy for euermore:* 1.595 for it is a true saying, If wee bee de•••• with Christ, we shall also liue with him; and if we suffer with Christ wee shall also raigne with him. And let this suffice to be not•• from this sense.

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

bloud hath hee obtained eternall redemption for vs,* 1.596 and entred in ••ce into the holy place, that is, into heauen for vs. Yea euen by ••he merits of his death doe wee pleade and sue for that inheri∣••••nce, immortall and vndefiled, reserued in heauen for vs. A ••riuiledge only proper vnto Christ, that by his sufferings hee ••ould merit at all, either for himselfe, or for others. For of all ••ur afflictions and sufferings, that is to be said which Paul saith ••f his afflictions:* 1.597 I account (saith hee) that the afflictions of this ••resent time are not worthy of the glory which shall be shewed vnto ••. Where the Apostle plainly renounceth all merit of life ••nd glory vnto his sufferings and afflictions. And our Sauiour ••hrist likewise plainly telleth vs, that when wee haue done all ••hat wee can, euen all that is commanded vs, wee must say, ••ee are vnprofitable seruants,* 1.598 wee haue done onely that which ••as our dutie to doe. If when wee haue done all that we can, ••ee are vnprofitable seruants, if when wee haue done all that commanded vs, wee haue only done our dutie, then what ••aime can wee make by merit or desert? Nay if wee looke ••nto our merits, wee shall finde that eternall life is the gift of ••od through Iesus Christ, and that wee haue onely deserued ••eath and euerlasting condemnation.* 1.599 For whosoeuer keepeth ••e whole Law, and yet faileth in one point, he is guiltie of all, and ••f the condemnation due to the breach of them all. Now cer∣••ine it is, that in many things wee offend all, and that our best ••••ghteousnesse is but as the menstruous clothes of a woman, ••uen the best thing that wee doe is stained with sinne, and full ••f vnrighteousnesse: so that if wee stand vpon our owne me∣••ts, wee see wee must needs perish all. Wee must then flie ••rom our selues, and renouncing our owne merits, rest our ••elues wholly & only on the merits of Christ Iesus, by whose ••eath and passion wee haue an entrance into glory. For his ••assion being the passion of the Sonne of God, was both a ••ll satisfaction vnto Gods iustice for vs, and worthily deser∣••ed the glory which hee hath purchased for vs, and giuen ••nto vs. And let this bee spoken touching the sequele of Christ his passion, or the cause of his exaltation into glory. ••t followeth:

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

was, who exalted him, and that is here set downe, when it is said, God hath highly exalted him. Christ then ha∣uing humbled himselfe, and beene obedient euen vnto the death, God euen the Father of our Lord Iesus Christ raised him from the dead, and set him at his right hand in the hea∣uenly places.* 1.600 So Dauid had said long before, saying, Th•••• shalt not leaue my soule in graue, neither shalt thou suffer thine holy one to see corruption. Which Peter auoucheth to be spoken of God raising vp Iesus from the dead: To this likewise giue all the Scriptures witnesse, that God raised vp Iesus our Lord from the dead: the Father by the Sonne, and the Sonne by the eternall Spirit that was within him. Here then is our comfort, that he who hath loosed the sorrowes of Christ his death, and raised him vp by his power, will also giue a good end vnto all our troubles, and raise vs vp also by Iesus, and set vs with him Many are the troubles of the righteous,* 1.601 but the Lord deliuereth him out of all. And if it be so, that thou see not the fruit of this promise in this life, but goest to thy graue in mourning vnde•• the crosse, yet know this, that hee which hath raised vp the Lord Iesus, shall raise thee vp also by Iesus, and set thee with him, and there wipe all teares from thine eyes, and couer thee with the garment of gladnesse. But withall let mee giue you this caueat;* 1.602 Let none of you suffer as a murtherer, or as a theefe, or as an euill do••r, or as a busie body in other mens matters: But if any man suffer as a Christian, pouertie, sicknesse, persecution, imprisonment, or what crosse else soeuer, let him not be ashame••, but let him glorifie God in this behalfe. For Christ hath also suf∣fered once for sinnes, the iust for the vniust, that hee might bring vs vnto God, and God for our momentanie and light afflictions in that day will giue vs an eternall weight of glory. Wherefore, as the Apostle doth, so I exhort you, Let him that suffereth,* 1.603 what crosse soeuer it be, according to the will of God, commit his soule to God in well-doing, as vnto a faithfull Creator, and hee that loosed the sorrowes of death from Christ, shall giue in his good time a good end to all his troubles. And thus much touching the second point, to wit, who exalted him. It followeth:

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

to see in what sense Christ is said to haue beene exalted, and not onely so, but highly exalted, which was the third thing which I proposed hence to be obserued. 1. Therefore Christ was exalted, when he was raised from the dead, when his bo∣die which was sowen in dishonor was raised vp in glory. 2. He was highly exalted, when ascending into heauen he was set in the heauenly places, farre aboue all principalitie and power, and might, and domination, and euery name that is named, not in this world onely, but also in that that is to come. Thus God exalted ••nd highly exalted Christ Iesus whom the Iewes had crucified. Here then first we haue the testimonie of the Apostle for that ••oint of our faith, the resurrection of Christ Iesus. He made his graue with the wicked, as the Prophet had prophesied. He was buried, and the pit had shut her mouth vpon him,* 1.604 euen the ••ombe of the earth had enclosed him in: but God the third day ex∣••lted him, raising him from the dead, and not suffering his body to ••ee corruption. If I thought it needfull further to proue the re∣surrection of Christ Iesus vnto you, his sundry appearances ••fter he rose againe from the dead, first vnto Marie Magdalen, ••hen vnto the two Disciples that went to Emmaus, then to Pe∣••er, then to all the Disciples together, saue Thomas, then to all ••he Disciples, then to moe then fiue hundreth brethren at ••nce; these I say his manifold appearances, and many other ••estimonies of holy scripture might at large proue the same ••nto you. But my desire rather now is to lesson you in such ••hings, as Christ his resurrection may teach vs.

First therefore the resurrection of Christ Iesus may put vs ••n minde of this dutie, that as he was raised againe from the ••raue wherein he lay dead vnto life, so we ought to rise from ••he graues of sinne wherein we lie dead vnto newnesse and ••olinesse of life. If yee be risen with Christ, saith the Apostle,* 1.605 ••hen seeke those things which are aboue: as if he should haue ••id; Christ is risen from the dead, if yee be risen with him, ••nd lie not still dead in your sinnes, then seeke those things ••hich are aboue. Where yee see how the Apostle putteth ••hem in minde of Christ his resurrection, so to awaken them ••rom the dead sleepe of sinne vnto holinesse of life. More ••laine to this purpose is that of the same Apostle, where he

thus saith;* 1.606 We are buried with Christ by baptisme into his death, that like as Christ was raised vp from the dead by the glory of the Father, so we also should walke in newnesse of life. In which words most plainely ye may see, how the Apostle presseth the similitude of Christ his resurrection to proue that we ought to walke in newnesse of life. But in this place most worthy our consideration it is, how the Apostle maketh Baptisme a resemblance of Christ his death, and resurrection, and so by an argument from our Baptisme proueth, that we ought to walke in newnesse of life. By baptisme, saith the Apostle, we are buried with Christ into his death, that at he died for sinne, so we by the power of his death should die vnto sinne: againe, in bap∣tisme we are baptized into Christ his resurrection, that as he was raised againe from death vnto life, so we should rise from sinne wherein we are dead vnto newnesse and holinesse of life. Want yee then motiues to perswade you vnto newnesse of life? Behold Christ is risen againe, behold we are baptized into Christ his death, and resurrection, therefore we ought to walke in newnesse of life. Art thou then a Christian, and y•••• wantest thou proofe that thou oughtest to walke in newnesse of life? Looke backe into thy Baptisme. Wast thou not there visibly receiued into the Church of Christ, and commu∣nion of Gods saints? Wast thou not there sacramentally a∣dopted into the number of the sonnes of God? Was not there thy name registred amongst the children of the most high? Diddest thou not there receiue presse money to fight vnder the banner of Christ Iesus? Diddest thou not there promise vnto the Lord thy God in the congregation of his Saints to forsake the world, the flesh, the Deuill? Did not thy God there make a couenant with thee, that he would be thy God, and thou againe with him that thou wouldest be his childe? Wast thou not there sacramentally borne againe of water and of the spirit, as at the first thou wast naturally borne of flesh and of bloud? In a word, wast thou not baptized in∣to Christ Iesus, euen into Christ Iesus dead, and risen againe from the dead? Wast thou not baptized into Christ his death that thou mightest die vnto sinne? Wast thou not baptize•• into his resurrection, that thou mightest liue vnto God? Ye••

men and brethren, if you looke backe into your baptisme yee ••hall finde euery of these things true in euery one of you. And ••herefore we bring litle children to be baptized, that here they may receiue the seale of that great couenant whereby God is ••heir God, and they his people, that here they may be visibly ••eceiued into the Church, adopted into the sonnes of God, ••egistred amongst his children, and receiue as it were presse-money to fight vnder the banner of Christ Iesus against the world, the flesh, and the Deuill; that here they may be bapti∣••ed into Christ Iesus, euen into the death and resurrection of Christ Iesus. And want we yet a sufficient reason to perswade ••s vnto newnesse and holinesse of life? Surely we want no ••ufficient reason to perswade vs, but yet this reason is not suffi∣••ient to perswade vs and preuaile with vs. The Ministers of God may lift vp their voices, and cry daily,* 1.607 Awake thou that ••eepest, and stand vp from the dead, and Christ shall giue thee life: They may cry till their hearts bleede within their bodies; nay ••hey may cry till the breath goe out of their bodies, Know yee ••ot that all yee that are baptized are baptized into Christ his death, and into Christ his resurrection, that yee might die vnto sinne ••nd liue vnto God? But who doth heare? Whose hearts are ••o pricked that they cry, Men and brethren what shall we doe? Sound a trumpet in a dead mans eares, he moues not, he ••eares not. And surely so dead are we in our sinnes, that how ••owde and often soeuer the trumpet of Gods voice sound vnto vs a retrait from sinne and wickednes vnto newnesse and ••olinesse of life, yet we heare it not, we are not at all moued ••herewith. O my brethren, the very meditation of our bap∣••isme with our selues, and the seeing of the same administred vnto others, should sufficiently preach vnto vs mortification ••rom dead workes, and sanctification in holinesse of life: ••specially baptisme being so notable a resemblance of Christ ••is death and resurrection, as that it doth most liuely repre∣••ent vnto vs, 1. our remission of sins by the death of Christ, ••n that our soules are so clensed by the spirit from the filthines ••f sinne, euen as the filth of the bodie is washed with water. ••. our regeneration and new birth by the power of his resur∣••ection, in that after the washing by the spirit wee rise againe

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

The second thing which Christ his resurrection may teach vs, is that our bodies also howsoeuer they be turned into du••••, torne of beasts, or deuoured of fishes, yet shall rise againe at that day. For his resurrection is a most certaine and sure pledge of our resurrection; and therefore is he called, the first fruits of them that sleepe: because as in the first fruits which were offered by the law,* 1.608 all the rest of the corne was sanctified so in Christ his resurrection we haue a most sure pledge of our resurrection. But yet this withall thou must note, that vnlesse thou haue part in the first resurrection, thou shalt neuer haue part in the second, .i. vnlesse thou first in this life rise from sinne in newnesse of life, thou shalt neuer rise againe after this life into glory, but onely vnto euerlasting condemnation which is called the second death. Vnto you therefore I say, as Paul spake to the Romanes, If the spirit of Christ that raised vp Iesus from the dead dwell in you,* 1.609 then he that raised Christ from the dead shall also quicken your mortall bodies. And by this yet know that the spirit of Christ dwelleth in you, if yee mortifie the deeds of the flesh by the spirit, and walke after the spirit i•• newnesse and holinesse of life. O striue to haue your second resurrection into glory assured vnto you by your first resurre∣ction in newnesse of life. Blessed and holy is he that hath p•••• in the first resurrection;* 1.610 for on such the second death hath no pow••••, such enter not into condemnation, but haue their part in the second resurrection.

LECTƲRE XXX.

PHILIP. 2. verse 9, 10.

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

ANd giuen him a name &c.] Where we are not to vnderstand that God gaue vnto Christ after his resurrection any new name which he had not before. For as before so after, and as after so before he was and is called the wisdome of God, the power of God, the true light at the world, faithfull and true, holy and iust, ••he Apostle and high Priest of our profession, a Priest after ••he order of Melchisedech, the Sauiour of the world, the Prince of peace, the Mediator of the New Testament, the ••ead of the Church, the Lord of glory, Iesus Christ, the ••mage of the Father, the Sonne of God, and God; neither had he any name after his resurrection which he had not be∣••ore, But by a name is to be vnderstood in this place, glory, ••nd honor, and maiestie, and dominion ouer all things crea∣••ed, as the same word is elsewhere vsed,* 1.611 Ephes. 1.21. So that when it is said, that God hath giuen him a name aboue euery name, ••he meaning is, that God hauing raised vp Christ Iesus from ••he dead, hath so highly exalted him in the heauenly places, ••hat he hath giuen him all power both in heauen and earth, ••ll dominion ouer all creatures whatsoeuer, and the same glo∣ry which he had with him from the beginning; so that now he ••eigneth and ruleth with him, King ouer all, and blessed for euer. Now this power, dominion, and glory wherevnto Christ Iesus after his resurrection was exalted, is further ope∣ned and expressed by the Apostle: 1. By that subiection and worship which all things created now owe, and at length shall yeeld vnto him, in these words, that at the name &c. 2. By

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

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

Touching the 1. point, viz. the great honour and glorie wherewithall Christ was crowned after his resurrection, which our Apostle here signifieth by the name which God gaue vn∣to him aboue euery name, the Apostle to the Hebrues giueth most euident testimonie thereunto,* 1.612 when he saith, But we see Iesus crowned with glorie and honour which was made a little infe∣riour to the Angells that he might suffer death: as if the Apostle should haue said, that Iesus which in no sort tooke on him the nature of Angels, but the nature of man, euen flesh & bloud, and mortalitie, to the end that he might suffer death for our sinnes; he now being raised from the dead is crowned with honour and glory, euen vnto him is giuen the excellencie of

all dignitie farre aboue all things created whatsoeuer. The ••••me also is further confirmed by the testimonie of our Apo∣••••le to the Ephesians, where he saith,* 1.613 That God raised vp Christ ••esus from the dead, and set him at his right hand in the heauenly ••laces, farre aboue all principality, and power, and might, and do∣••ination, and euery name that is named, not in this world onely,* 1.614 but ••lso in that that is to come, &c. Where the Apostle most plain∣••y sheweth, how highly Christ was exalted aboue all creatures whatsoeuer after that God had raised him from the dead. Now ••f ye aske me what was that maiestie and excellencie of digni∣••e whereunto Christ was exalted after his resurrection, I an∣••were that it was that glory wherewithall Christ before his pas∣••ion praied to be glorified, when hee thus praied,* 1.615 glorifie mee ••hou father, with thine owne selfe, with the glorie which I had with ••hee before the world was. The glory then whereunto Christ was exalted after his resurrection was his owne glorie, that ••lory which he had before his incarnation euen before the ••orld was, with his father; that glory which he had when be∣••ng in the forme of God hee thought it no robberie to be e∣••uall with God. For we know that he was heard in all things ••or which he praied of the Father: so that hauing praied for ••hat glory which he had from the beginning with the Father, ••he glorie whereunto he was exalted was his own glorie which ••e had with the Father from the beginning. Now if yee aske ••ne againe what glorie this was which he had with the Father ••rom the beginning, I answer that it was all power both in hea∣••en and in earth. For so our Sauiour himselfe after his resur∣••ection from the dead said, saying,* 1.616 all power is giuen vnto me in ••eauen and in earth; where, by all power is meant, all authori∣••y, all soueraigntie ouer all things created both in heauen, and ••n earth; so that both the Angells are his ministring spirits, ••nd with his word he commandeth the foule spirits, and they obey him, and of all men it is true, that vnto one he saith go, ••nd he goeth, and to another come, and he commeth. Thus ••hen it appeareth, that Christ after his resurrection both was highly exalted vnto all honour and glorie, and that his glory was and is that absolute Lordship and soueraignty which hee hath ouer all creatures in heauen and in earth. Yea he was ex∣alted

vnto that glory which he had with the father before the world was. If now againe it be demanded whether Christ were exalted vnto this glory, and dignity according to both his na∣tures, both his Godhead, and his m••nhood: I answere, ac∣cording to both. According to his godhead, not as it is con∣sidered in it selfe, but in as much as his godhead, which fro•• his birth vnto his death did little shew it selfe, after his resur∣rection was made manifest in his manhood. For as the Apo∣stle saith,* 1.617 He was declared mightily to be the sonne of God by the resurrection from the dead. Euen by the resurrection, and after his resurrection from the dead, he which was thought only to be man, was most plainely manifested likewise to be God Now as touching his manhood he was therein exalted vnto highest maiestie in the heauenly places, not onely shaking off all infirmities of mans nature, but also being beautified and adorned with all qualities of glory both in his soule, and in his body, yet so that still he reteineth the properties of a true bo∣dy. For euen as he was man hee was set at the right hand of the father, to rule and reigne ouer all, till all his enemies be•• destroyed and put vnder his feete. To knit vp all in a word Christ God and man after his resurrection was crowned with glory and honour, euen such as plainely shewed him to bee God, and was set on the throne of God, there to rule and reigne as soueraigne Lord and King, till hee come in the clowdes to iudge both quicke and dead.

Here then is both matter of comfort, and consolation vnto the godly, and likewise of feare and astonishment vnto the wicked and vngodly. For therefore is he ascended into hea∣uen, euen to prepare a place for vs, that where hee is there may we be also:* 1.618 for so himselfe speaketh. And therefore is he exalted farre aboue all men and Angels as in all fulnesse of gifts and graces, so in glory and maiesty that he may succour vs in all our miseries, and helpe vs in all dangers. Whatsoe∣uer infirmities we haue, whatsoeuer persecutions wee suffer, whatsoeuer crosses we endure wee neede not be dismaide or troubled. For Christ Iesus who bore our infirmities, whom the high Priests, Scribes, and Pharisies, and all the Iewes per∣secuted vnto the death, who endured the crosse, and despised

the shame, is exalted vnto the highest glory for vs, and both 〈◊〉〈◊〉 able to succour vs, and will not suffer vs to perish. If Christ ••ad not ouercome death, and sinne, and the world, and the Deuill, nay if he had not as a most triumphant King led cap∣••••uitie captiue, and so crushed them that though they would ••et they can not hurt vs; nay if hee did not now as Lord and ••ing so bridle their rage that they cannot preuaile against vs, ••hen might we well feare death, and sinne, and the world, and ••he Deuill. But now that he hath ouercome all these, and ••uleth all things henceforth with his mightie power, so that ••ne haire of our heads cannot fall away without his heauenly ••ill, and nothing can touch vs but as hee giueth leaue, what ••re of death, what danger of sinne, what care of the world, ••hat care of the Deuill. Let death draw out his sharp arrowes ••gainst vs, let sinne assault vs, and seeke to tyrannize ouer vs, ••t the world hate vs and band themselues against vs, let the ••euill rage, and lay what battery he can against vs; our King ••nd our God which dwelleth in heauen he laugheth them to ••orne, and our Lord hath them in derision. Hee saith vnto ••em, touch not my chosen, and doe my children no harme. Hee ••tteth them their bounds which they cannot passe, and hee ••miteth their power euen as it best pleaseth him. And there∣••••re death shall not deadly wound vs, but onely transport vs ••nto a life that lasteth euer: sinne shall not tempt vs aboue ••at we be able, but together with the tentation we shall haue ••e issue that we may be able to beare it: the world and wick∣•••• instruments of Sathan shal either not at all preuaile against ••, or no farther then shall be for Gods glory, and our good: ••either shall the Deuill, rage he neuer so horribly, be able to ••rre euer a whit farther then the linkes of his chaine shall be ••osed vnto him. When Salomon was annointed King ouer ••rael in stead of Dauid his father,* 1.619 it is said that all the people came ••ter him, that they piped with pipes, and reioyced with great ioy, so ••at the earth rang with the sound of them. Shall the people of ••rael thus reioyce the crowning of Salomon, and shall not ••e much more reioyce when as Christ Iesus is placed in hea∣••en at the right hand of his Father, and hath the euerlasting ••epter of his kingdome put into his hand. Shall not our

soules be filled with ioy and gladnesse for the crowne of his glory and honour which is the prince of our peace, and the strong rocke of our saluation? Surely the Apostle so reioyced in this crowne of his glory, that he bidde defiance vnto con∣demnation, and whatsoeuer accusation could bee laid against him: who shall lay any thing, saith he, vnto the charge of God chosen?* 1.620 it is God that iustifieth. Who shall condemne? it is Christ which is dead, yea or rather which is risen againe, who is also at the right hand of God,* 1.621 and maketh request for vs &c. Where ye se•• plainely how the Apostle vpon the ground of Christ hi•• death, or rather vpon the ground of that crowne of glorie whereunto Christ was exalted after his resurrection from the dead; henceforth feareth neither accusation, nor condemna∣tion, nor whatsoeuer can be laid vnto his charge. And as the Apostle doth, so all the children of Christ his kingdome may bidde defiance vnto accusation and condemnation, and whatsoeuer can be laide vnto theire charge, now that Christ sitteth at the right hand of God to make intercession for vs. The Lord is King, the earth may be glad thereof, hee i•• great in Sion, and high aboue all people. Let the heauens re∣ioyce, and let the earth be glad, let the sea roare, and all that therein is.* 1.622 Thou that dwellest vnder the defence of the most high, and abidest vnder the shaddow of the almightie, say vnto the Lord, &c.

Now as this soueraigntie of power, and excellency of dig∣nitie whereunto Christ was exalted after his resurrection may be matter of comfort and consolation vnto the godly, so may it be matter of feare and astonishment vnto the wicked and vngodly.* 1.623 For he shall bruise his enemies with a rodde of iron, and breake them in pieces like a potters vessell. Hee shall euen deale with them as Ioshua dealt with the fiue Kings that were hidde in the caue, he shall tread them vnder feete, and make a slaugh∣ter not so much of their bodies as of their soules. For as his exaltation into that glory, is for the good of his Church and faithfull people, so is it for the confusion and vtter destruction of his enemies. For it is a righteous thing with him to recom∣pence tribulation to them which trouble his children, and to giue rest to his children which are troubled. Yea but what

doth this touch vs, these iudgements wee neede not to feare: we are no enemies to Christ, we are Christians, and wee are baptized into his name. True it is, wee are Christians, and baptized into Christ his name, and therefore wee should die vnto sinne, and liue vnto God. But yet see for all this whether many of vs be not enemies vnto Christ.* 1.624 Those mine enemies ••aith Christ himselfe, that would not that I should raigne ouer ••hem bring them hither, and slay them before me. Where againe ••e heare the peremptorie sentence of death and destruction ••nto those that are Christ his enemies. But who are enemies ••o Christ, let Christ himselfe tell vs, Those mine enemies, saith ••e, that would not that I should raigne ouer them. They then are ••nemies vnto Christ which would not haue Christ to raigne ••uer them. Yea, but we are all very willing that Christ should ••aigne ouer vs. Looke then I beseech you, whether all of vs ••ubmit our selues to the scepter of his kingdome, euen to the ••ule of his most sacred and holy word, to be ruled and guided ••hereby in our whole life. For if we do not submit our selues ••hereunto, to be ruled thereby, we are indeede, and in truth of ••hose that would not haue Christ to raigne ouer them, what∣••oeuer outward profession we make otherwise. Doe we then ••ll of vs submit our selues to the scepter of his kingdome to ••e ruled by his holy word? Are there not some who seldome ••r not at all present themselues in the great congregation to ••eare the wholesome word of truth that they might receiue ••nstruction thereby; who refuse to heare the Lord speaking ••nto them in his holy word, and loath this heauenly Manna which is the food of our soules? I meane the recusant, who ••efusing to come to these holy assemblies to heare the word ••reached, which God hath ordained to bee the ordinarie ••eanes of our saluation, submitting not himselfe to the scep∣••er of Christ his kingdome, but in effect saith of Christ, wee ••ill not haue this man to raigne ouer vs. Againe are there not ••ome who though they come to heare the word preached, yet ••re so hardened in their sinnes that they are not at all softened with the hammer of Gods word, but rather are like vnto the ••mithes anuill, which the more it is beaten with the hammer ••he harder it is? I speake not now of such as onely come for

fashions sake, or such as thinke they sit on thornes when they sit at a sermon, especially if it be any longer then they desire, or such as whose thoughts are wandring vp and downe vpon their profits, or their pleasures, or the like, and attend but ••••••∣tle vnto the word preached, or such as hang down their heads, and fall to sleepe while the Lord is knocking at the doore of their hearts, and eares by the ministery of his seruants: such might, and should learne so to assemble themselues in the house of God, as Cornelius and his kinsmen, and friends, and family assembled themselues when Peter came to preach vnto them;* 1.625 We are all here present before God, saith Cornel••••••, to heare all things that are commaunded thee of God: so they might, and should learne that here they are present before God, to heare and learne all things that are commanded then of God; and therefore that here they should be reuerent, di∣ligent, and carefull to heare that which is preached and taught out of the holy word. But I say I speake not now of such: But I speake of such as suffer sinne to reigne in their mortall bo∣dies, and obey it in the lusts thereof, notwithstanding that they be rebuked of their sinnes out of the holy booke of God I demand then, hath the couetous man left off to bee coue∣tous, hath the drunkard left off to be drunke, hath the theefe left off to steale, hath the whoremonger left off to delight is strange flesh, hath the lier left off to lye, hath the blaspheame•• and swearer left off to blaspheme and sweare; because it is writ∣ten that neither fornicators, nor idolaters, nor adulterers, not wantons, nor theeues, nor couetous, nor drunkards, nor blas∣pheamers, nor lyers shall inherit the kingdome of God? What turning vnto God is there from any sinne whereof wee haue beene reproued by a true and an vnfeined repentance of the same sinne? Nay doth not euery man go forward in his sinne without remorse be the booke of God neuer so wide opened against it? And can we say that wee submit our selues to the scepter of Christ his kingdome, while wee yeeld our selues seruants vnto sinne, and suffer it to reigne in our mortall bo¦dies? Nay certainely, men and brethren, if when wee hear•• our sinnes plainely rebuked out of the world, wee notwith¦standing walke on in our sinnes, and reforme not the wicked∣nesse

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

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

for so the Lord by his Prophet vseth the same phrase of speech,* 1.626 where he saith, Euery knee shall bowe vnto me that is, shall be subiect to mee, and worship mee.

Here then is a dutie prescribed, necessarily to be performed of euery Christian, which is, to glorifie him who is exalted in∣to the height of glory, both in our bodies and in our spirit••, to worship him with holy worship, to subiect our selues vnto him in all obedience vnto his heauenly will: for worthy is the Lambe that was killed,* 1.627 to receiue all power, and wisdome, and strength, and honour, and glory, and pr••ise. The Angels in hea∣uen they glorifie the name of Iesus, in that they are alwayes ready to execute his will, and to doe whatsoeuer he comman¦deth them.* 1.628 Whereupon they are called ministring spirits, sent forth to minister for their sakes which shall bee heires o•• saluation. This also is that holy worship wherewith we ough•• to worship him, and to glorifie his name, euen to be heare and doers of his word, to obey his will, to walke in his lawes and to keepe his commandements. Not the bare and out¦ward capping and kneeling at the name of Iesus, but princi∣pally obedience vnto his will, that is named, is the honor which here he accepteth of vs. For as not euery one that sai•••• vnto him, Lord, Lord, shall enter into his kingdome, so no•• euery one that boweth at the name of Iesus, shall enter in•••• his kingdome, but he that doth his will, and walketh in hi••∣wayes. Saul when he was sent to slay the Amalekites, though to honour God greatly by sparing the best of the sheepe are of the oxen to sacrifice vnto him. But it was said vnto hi••. Hath the Lord as great pleasure in burnt offerings and sacrifice•• as when his voice is obeyed?* 1.629 Behold, to obey is better than sacrifi•••• and to hearken is better than the fat of Rammes. So you happi•• may thinke you honour our blessed Sauiour greatly, when y•• bowe your selues at euery sound of his name: but behold 〈◊〉〈◊〉 obey his will is better than capping and kneeling, or all ou••¦ward ceremonies whatsoeuer. Yet mistake mee not I besee•••• you, as though I thought that the names of Iesus, of Christ of the Lord, of God, of the Father, of the Sonne, or of th•• holy Ghost, were names of ordinary account and reckoning, or to be passed ouer without reuerence, as other names. Nay

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

Men and brethren, let vs at length looke to it. Hee that ••all come, will come, and will not tarry. We pray daily, Thy ••all be done in earth as it is in heauen; but it is but lip-labour. The Angels in heauen are alwayes ready to execute his will: ••ut on earth wee follow our owne wils, and walke in the ••ayes of our owne hearts. Wee regard not to walke in the way ••f the Lord, or to hearken to the words of his mouth: Wee ••ill not obey, wee will not incline our eare, but wee will goe ••fter the counsels and stubbornnesse of our wicked hearts. ••ell, rebellion is as the sinne of witchcraft,* 1.630 and transgression •• wickednesse and idolatrie. Take heed, and put not off from ••ay to day. Come and learne to know the Lord his will, and ••e not forgetfull hearers, but doers of the word. If wee now ••rue him and doe his will, wee shall afterwards raigne with ••im. But he that now will not be subiect vnto his will, let him ••now that wee shall all appeare before the iudgement seat of Christ, and then euery knee shall bowe vnto him. Blessed are ••hey that heare the word of God, and liue thereafter.

LECTƲRE XXXI.

PHILIP. 2. Verse 10.11.

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

NOw before we proceed vnto the next point it the words following, one or two doubts ari∣sing from these words are first to be resolued and answered. The Apostle saith that God hath giuen vnto Christ being raised from the dead, a name aboue euery name, that a the name of Iesus should euery knee bow, &c. that is, that all crea∣tures should be subiect vnto him, and worship him. Herethe•• it may be doubted and demanded, how it is that all creatures are not subiect vnto Christ, that all creatures doe not worship him? For not only the Deuils in hell, but likewise many wic∣ked men, instruments of Sathan here on earth, are so farre from being subiect vnto him, that they are sworne enemie vnto him, and to his kingdome, and swell and rage again•••• him, some against him in his owne person, and all against hi•• in his members here on earth. True it is indeed, that Christ hath many enemies which are not subiect vnto him, nor wor∣ship him:* 1.631 For he must raigne (as saith the Apostle) till her 〈◊〉〈◊〉 put all his enemies vnder his feet. Where the Apostle plainl•• implieth, that Christ hath and shall haue enemies which 〈◊〉〈◊〉 not be subiect vnto him and worship him, euen till such time as he shall deliuer vp his kingdome to his Father, that is, e•••••• till hee shall come in the last and great day to iudge both the quicke and the dead in his second comming. Yea and it is for the glory of his kingdome, that still there be enemies vnto hi•• kingdome, that so hee may be glorified both by the victor•• which he giueth vnto his Saints here on earth ouer these ene∣mies, and likewise by the victorie which himselfe shall ha•••• ouer them in that day, when their faces shall gather blacknes

and darknesse before him, and when hee shall adiudge them ••nto that Tophet prepared of old,* 1.632 the burning whereof is fire and ••uch wood, and the breath of the Lord like a riuer of brimstone ••oth kindle it, as the Prophet speaketh. But to answer vnto ••he question, how it is that all creatures are not subiect vnto Christ, and worship him, seeing God hath giuen him such a ••ame, euen such honour and glory aboue all creatures, that all ••reatures should bow at his name, and be subiect vnto him; answer, first, that all creatures ought to bow at his name, and •• be subiect vnto him, euen all the powers of darknesse, and ••l such their slaues as haue sold themselues to worke wicked∣••esse in this life, ought to bow vnto him, and to worship him. ••or that Law which afterwards was giuen by Moses vnto man •• keepe, Thou shalt feare the Lord thy God, and serue him,* 1.633 was ••o doubt in the beginning a Law both to men and Angels, ••d still continues to be a Law, whereby not men alone, but ••en, and Angels, and infernall spirits, are bound to feare and ••rue him, to worship and obey him, euen with holy worship. ••nd therefore is the iudgement and condemnation of all ••em most iust, who doe not obey him that they might bee ••ued. Secondly, vnto the question I answer, that all crea∣••res now are subiect vnto him, so that vnto whom hee saith, ••oe, he goeth, and vnto whom he saith, Come, he commeth, ••d otherwise they stirre not, nor cannot. The Deuill him∣••fe toucheth not, nor can touch either Iob his substance,* 1.634 or ••s children, or himselfe, till hee giue leaue, and then no fur∣••er than he giueth leaue. Nay he cannot enter into the heard ••swine till he giue leaue.* 1.635 Hee hisseth for the flie that is at the ••ermost parts of the flouds of Aegypt, and for the Bee which ••n the land of Ashur, as the Prophet speaketh, and then they ••me and light in all the desolate valleyes, and in the holes the rockes, and vpon all thornie places, and vpon all bushie ••ces: that is, He bringeth the Egyptians and the Assyrians ••on the land of Iudah, and they come, and they lay the land ••ste without an inhabitant. And euery enemy that inuadeth ••y land, he is but the rodde of the Lord his wrath, and the ••ffe of his indignation, neither can this rodde strike, but ••ere and as he will. The famine which drieth the bones,

and fainteth the soule, the pestilence that walketh in the dark∣nesse, and destroieth at the noone day, the sword that deuou∣reth one as well as another, and all alike, these messengers of his wrath are sent by him for our sinnes, and they come; when he saith vnto them goe, they goe, and when hee calleth them backe, they returne. The like may be said euen of since, and of death. Sinne raigneth not, nor cannot, but in the chil∣dren of disobedience. Death woundeth not deadly, nor can∣not, but only the vessels of wrath and eternall destruction. And of all things in generall this is true, that all things are so subiect vnto Christ,* 1.636 that if he say, Hurt not the sea, nor the eart••, nor the trees, none can hurt the earth, or the sea, or the trees; and if hee say to the seuen Angels,* 1.637 Goe your wayes, and poure out the seuen vials of the wrath of God vpon the earth, then they powre them out vpon the earth: That is, if he say, touch not my children, then nothing can harme them; and if hee say, let the vngodly of the earth come to an end, then they are as dust which the winde scattereth from the face of the earth. As he saith, so is it done, and all things are thus subiect vnto hi•• subiect (I say) vnto him, not by any voluntary subiection, whereby they worship and honour him, and submit them∣selues vnto him; but subiect vnto him, so, that though they would, yet they cannot but doe his will, howsoeuer they do•• it not to doe his will, but only to worke their owne malice.

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

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

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

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

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

vnto Christ, and are subiect vnto him. Adde vnto the for∣••her proofes of this assertion, that one testimonie out of Luke,* 1.638 where the Euangelist storying the deliuerance of one posses∣••ed with a Deuill, sheweth most plainely how the Deuill, nay ••n any Deuils, for a Legion possessed him, fell thrise prostrate ••efore Christ, and acknowledged his power ouer them. First ••ith S. Luke the Euangelist the Deuill cried out, & said,* 1.639 What ••aue I to doe with thee Iesus the Sonne of God, the most high? I ••eseech thee torment me not. Againe, when Iesus had asked the Deuill his name, the Euangelist saith,* 1.640 they besought him that he ••ould not command them to goe out into the deepe: and agine, the Euangelist saith, they besought him that he would suffer them to ••nter into the heard of swine feeding thereby on an hill.* 1.641 Where ••ee see how not one, but a Legion of Deuils, not once, but ••hrise in one miracle prostrated themselues vnto Christ, and ••cknowledged his power ouer them. And shall we not thinke ••hat now much more they doe so, when Christ sitteth at the ••ight hand of God in the heauenly places?* 1.642 Yes S. Iames tells ••s that they feare and tremble. A seruile feare they are in, and ••nwillingly they are subiect vnto him, howsoeuer they doe ••laspheme him. False therefore is it when they say, that the Deuils bowe not vnto him. 3. I answer, that the Deuils ••hall be subiect vnto him in that great and last day: and so ••he Apostle may be vnderstood, and then what helpe here ••or Purgatorie? For thus I vnderstand the Apostle; God hath ••iuen vnto Christ a name aboue euery name, that at the name of ••esus euery knee should bowe, now of dutie; and shall bowe then ••n that day, some willingly, and some vnwillingly: both which being truly affirmed euen of the Deuils, inasmuch as now ••hey ought, and in that day they shall bowe and be subiect vn∣••o him, though vnwillingly; what neede is there to vnderstand ••his place of the soules in Purgatorie? Lastly, the Rhemists note no such thing vpon this place, which yet they would haue done, if it had made ought for that purpose: and Bel∣larmine quite disclaimeth it, vnderstanding by things vnder the ••arth, the deuils in hell, which as I haue said, now ought, and ••n that great day shall bowe and be subiect vnto him. And ••ndeed the whole tale of popish Purgatorie is a meere dreame,

hauing no ground at all either in this, or in any other place of scripture, but is so contrary therevnto as nothing more. It•• the bloud of Christ Iesus that purgeth and cleanseth vs from all f•••• it is not any purging fire which doth it,* 1.643 or can doe it after the life. Nay after this life there is but heauen, or hell: Heauen for them that die in the Lord; for blessed are the dead that 〈◊〉〈◊〉 in the Lord,* 1.644 euen so saith the Spirit; they rest from their labo•••• and their workes follow them: and Hell for the wicked, are such as forget God; for that is their portion prepared for them of olde with the Deuill and his Angels. Thus hauing cleared these words of the Apostle from these doubts, it re∣maineth that now we proceede in that which followeth in the Apostle. It followeth therefore.

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

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

Here then we are put in minde of a dutie necessarily to be ••erformed of all Christians, which is, not onely to be subiect ••d obedient to Christ his will, but to confesse likewise and ••••knowledge, that Iesus Christ is the Lord. The Angels, and ••e Saints in heauen which stand before the throne, and be∣••re the Lambe, clothed with long white robes, and palmes in ••eir hands, they cry aloud, and they say,* 1.645 Saluation commeth •• our God that sitteth vpon the throne, and of the Lambe: yea ••ey cease not day or night crying, and saying, Praise,* 1.646 and glo∣••, and wisdome, and thanks, and honor, and power, and might be ••••to our God for euermore, Amen. Yea the powers of darknesse ••emselues ought thus to confesse Iesus Christ, that all power, ••nd honor, and might belongeth vnto him, inasmuch as they ••ere created, formed, and made for his glory, not onely to be ••ewed in their confusion, but that they might sound forth his ••raise and his glory. The Angels and Saints in heauen they ••oe; Deuils, and damned in hell they ought to confesse ••at Iesus Christ is the Lord; and shall we doubt whether it ••e mans dutie to confesse that Iesus Christ is the Lord? With ••e heart man beleeueth vnto righteousnesse,* 1.647 and with the mouth ••an confesseth to saluation, saith the Apostle. Where the Apo∣••••le plainely sheweth, that as faith in the heart, so confession •• the mouth is needfull to saluation. The Euangelist S. Iohn ••ith, that among the chiefe rulers of the Iewes, many beleeued 〈◊〉〈◊〉 Christ Iesus,* 1.648 but because of the Pharisies they did not confesse ••im, left they should be cast out of the synagogue. Did they be∣••eeue in Christ Iesus, but not confesse him? In that they did ••ot confesse him, it is a plaine argument that their faith was ••ut a weake faith. Happily they begun to embrace the truth ••f Christ, and to be astonished at his miracles, but in that they ••urst not confesse him, it is plaine that they did not truly be∣••eeue in him. Which is yet more plaine by that S. Iohn far∣••her addeth, they loued the praise of men,* 1.649 more then the praise of God. which preposterous loue wheresoeuer it is, there is nei∣••her the loue of God in deed, nor faith in Iesus Christ. The

Apostle to Titus telleth vs of some that professe that they 〈◊〉〈◊〉 God,* 1.650 but by their workes they denie him, and are abominable are disobedient, and vnto euery good worke reprobate. As before we had faith in Christ, but no confession of Christ; so here we haue confession and profession of Christ, but no practise of the life of Christ; and therefore as their faith was iustly a••∣gued to be no sincere and sound faith, because they did not confesse Christ; so the profession of these, of whom the Apo∣stle speaketh, may iustly be argued to be no sincere and sou••e profession, because in their liues they practise not that where∣of they make profession with their mouthes. They seemed to haue faith in Christ, but they did not confesse Christ; and therefore they may be truely said, neither to haue sound••y beleeued in Christ, neither to haue confessed Christ. These seeme to professe to know God, but by their workes they denie him, and therefore they may be truely said neither to haue sincerely confessed Christ, neither to haue practises, his will.

Seeing therefore it is so, that both where Christ is not con∣fessed, there Christ is not beleeued; and againe, where Christ is confessed, there many times his will is not practised; very behouefull it will be for vs, whose dutie it is to confesse and acknowledge before all men that Christ Iesus is the Lord, to see what a kinde of confession it is which our dutie doth re∣quire of vs. We must then here take heede that we doe not deceiue our selues with a bare and naked confession of Christ Iesus, with a simple and outward profession of his name and religion, as if all were well when by an outward shew we had bleared the eyes of men; or as if we had then performed this dutie, whereof I speake, as well as the best, when wee haue made confession of our faith, and said the Lords praier; or when we haue beene at the Church, and heard the seruice, and happily a Sermon; when we haue made some faire weathe•• without, howsoeuer all within be full of rapine, bribery, and excesse. Nay, nay, brethren, Christ himselfe hath told vs, that not euery one that saith vnto him Lord, Lord, shall enter into his kingdome. Nay he hath pronounced a woe vnto such hypo∣crites,* 1.651 as make cleane the vtter side of the cup, and of the platter,

when within they are full of briberie and excesse: and he hath ••kened them vnto whited tombes,* 1.652 which appeare beautifull out∣••ard, but are within full of dead mens bones, and of all filthinesse. ••t is not then the lip-labour of a bare and naked confession of Christ, it is not a simple and outward profession of religion ••hat will serue the turne, or is acceptable vnto God; it is not ••he discoursing knowledge of Christ, nor the discoursing ••lke of his kingdome, which pleaseth the Lord: but the con∣••ession of a Christian, and that which is here required, is, that ••ut of a faith vnfaigned, with our mouthes wee confesse that ••esus Christ is the Lord, and because he is the Lord, therefore ••ee will not giue his honour to another, but will serue him ••ithout feare in holinesse and in righteousnesse before him all ••he dayes of our life. The root then whence our confession ••f Christ must spring, if by it wee will please the Lord, is an ••nfained faith, for faith is it which maketh vs not ashamed, ••ut maketh vs bold to confesse our Christ in all places. I be∣••eeued (saith the Prophet) and therefore I spake. And most sure •• is that then and neuer but then we doe boldly and sincerely ••onfesse Christ, and professe his religion, when faith hath ••lly seazed vpon our soules, that wee beleeue perfectly in Christ Iesus: for because wee beleeue fully in him, therefore ••ee boldly and freely confesse him. Whosoeuer therefore ••hou art, that wilt not, or darest not confesse thy Christ, and ••rofesse his religion, for feare of trouble, or displeasure, or al∣••eration of the State, or any like respect, know this, that thy ••eart is not sound with thy God, and that this is for want of ••rue faith in thee. Let them looke vnto this, who for feare of •• change, or for feare of displeasure, feare to be too forward ••n confessing Christ, and professing his name, and therefore ••raw backe the shoulder, and shrinke at euery blast of winde.

Now the confession which must spring from this root, is, ••hat Iesus Christ is the Lord; the Lord, and therefore his ho∣••our not to be giuen to another; the Lord, and therefore to ••e serued in holinesse and righteousnesse all the dayes of our ••••fe. Thus saith God the Lord,* 1.653 euen he that created the hea∣••ens, and spread them abroad, &c. to wit, Christ Iesus, I am ••he Lord, this is my name, and my glory will I not giue to another,

neither my praise to grauen images. Where wee see how our Sa∣uiour Christ both challenged that vnto himselfe, to bee the Lord, and plainly auoucheth that he will not giue his honour to another. Hee then that confesseth Iesus Christ to bee the Lord, and yet giueth his honour vnto another, doth onely i•• words confesse that, which indeed and in truth he doth de••••. Let them looke vnto this, that make their praiers and suppli∣cations vnto the Saints in heauen, that worship images, cros∣ses,* 1.654 or what reliques soeuer. Wee haue an aduocate with the Fa∣ther, Iesus Christ the iust, and he is the reconciliation for our sinne••. He sitteth at the right hand of God, and liueth euer to make intercession for vs. Whosoeuer then praieth vnto, or vseth the intercession of any other, be it Saint, or Angell, he giueth Christ his glory to another. As also he doth, who doth wor∣ship any other but God, and him whom hee hath sent, Iesus Christ, seeing it is said, Thou shalt worship the Lord thy God, 〈◊〉〈◊〉 him only shalt thou serue.

He likewise that confesseth Iesus Christ to be the Lord, and yet serueth him not in holinesse and in righteousnesse all the dayes of his life, his confession is in vaine, because in deed and in truth he denieth that which in words hee doth confesse A sonne honoureth his father,* 1.655 and a seruant his master: If I th•• (saith the Lord by his Prophet) be a father, where is mine ••••∣nour? and if I be a master, or a Lord, where is my feare? When•••• it is most plaine, that feare and obedience to his will belo••∣geth to the Lord. They certainly vnto whom the Lord by his Prophet thus spake, confessed the Lord, which they plainly afterwards shew, taking their reproofe hardly, and saying. Wherein haue wee despised thy name? But because they fear•• not the Lord whom they confessed, because they walked not in his wayes, nor kept his commandements, therefore the•• confession was as no confession, the Lord regarded them not, but his wr••th was kindled against them. This, men and bre∣thren, is a thing needfull for vs to looke vnto. We would be loth so deeply to be charged, as not to confesse Iesus Christ to be the Lord. But if he be the Lord, where is his feare? Whe•• wee confesse Iesus Christ to be the Lord, wee confesse him 〈◊〉〈◊〉 be the sole rightfull commander of vs, and our selues to be his

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

O my brethren, if yee did indeed confesse Iesus Christ to ••e the Lord, your soules would be filled with gladnesse when our mouthes were filled with this confession, yea your very ••earts would be warme within you when your tongues were ••••us talking that Iesus Christ is the Lord; your wils would be ••amed to his will, your feet would reioyce to come into the ••ourts of his house, and to runne the way of his commande∣••ents. Iesus Christ is the Lord, denie him not before men,* 1.656 ••or he that shall denie him before men, shall be denied before ••he Angels of God. And certainly hee beleeueth not, that ••ares not confesse him. Iesus Christ is the Lord; confesse ••im so to be, and giue not his honour to any other, to men or Angels, much lesse to stockes or stones. Confesse him to be ••he Lord, and serue him in holinesse and righteousnesse all ••he dayes of your life. This confession becommeth the Saints ••f God, and this is a good confession before God. And euer ••emember that, that they which will not now thus confesse ••esus Christ to be the Lord, shall then in that last and great ••ay be forced to confesse that Iesus Christ is the Lord, when he shall iudge his enemies on euery side, and render to the wicked according to the wickednesse of their wayes.

Vnto the glory of God the Father.] Here is the issue of all, ••uen of our subiection vnto Christ, and of our confession that ••esus Christ is the Lord. All this redoundeth to the glory of God the Father: for he that honoureth the Sonne,* 1.657 honoureth ••he ••ather; and he that honoureth not the Sonne, honoureth not the Father: for the Father is in the Sonne, and whatsoeuer

is done vnto the Sonne, is done also to the Father. Let vs the•• so subiect our selues vnto Iesus Christ, let vs so confesse his to be the Lord, as already wee haue beene taught. God hath created vs,* 1.658 formed vs, and made vs for his glory. Seeing the•••• our subiection vnto Christ Iesus, and our confession or be glorious name in such sort as hath beene taught, is vnto the glory of God the Father, let vs be subiect vnto him in all obe∣dience to his will, and let vs out of an vnfained faith confesse that he is the Lord, euen our Lord.

LECTƲRE XXXII.

PHILIP. 2. Verse 12.

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

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

Philippians, and in them vnto vs, is, that wee would runne for∣••ard in the race of righteousnesse, which leadeth vnto salua∣••••on, with all humblenesse of minde, and in all obedience vn∣•••• God: for when the Apostle saith, make an end of your owne ••••luation, therein he exhorteth thus much in effect, that as we ••aue begun in the spirit, so we would goe forward and make •• end in the spirit; as wee haue entred the way of righteous∣••esse which leadeth vnto life, so we would perseuere and con∣••••nue in the same way, and follow hard toward the marke for be price of the high calling of God in Christ Iesus. For by ••luation the Apostle here meaneth not, as often elsewhere he ••oth, that glory and immortalitie which is laid vp for vs in ••eauen, and which is the end of our calling, but hee meaneth ••e whole course of godlinesse which leadeth vnto saluation, ••e whole path of a Christian life which God hath ordained vs •• walke in. So that when hee saith, make an end of your owne ••luation, it is as if the Apostle had said, let it not seeme enough ••nto you to haue begunne well, but continue to walke in ••hose good workes which God hath ordained you to walke ••n: as ye haue begunne to walke in the way that leadeth vnto ••luation, so make an end therein, and runne vnto the end ••he race that is set before you. When the Apostle addeth, make an end of your owne saluation with feare and trembling, hee ••heweth the manner how we must runne in the way of righte∣••usnesse which is set before vs, to wit, in all humblenesse of ••inde and reuerence,* 1.659 as dutifull children seruing the Lord ••n feare, and reioycing in him with trembling, as the Prophet ••peaketh. Likewise when he saith, So make an end, &c. there∣••y he meaneth, that wee must runne in this race of righteous∣••esse in all obedience vnto God: for so much is implied in the ••ord So, as may appeare by the coherence of this word with ••he former, whereon it doth depend. As yee haue alwayes ••beyed, saith the Apostle; whom? to wit, God, and his word: As yee haue alwayes obeyed God and his word, so in the like ••bedience to God and his word, make an end of your owne salua∣••ion with feare and trembling. The substance then of the Apo∣••tle his exhortation in this place is this, that wee would runne forward in the race of righteousnesse, which leadeth vnto sal∣uation,

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

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

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

vnto a reuerent and humble obedience towards God in ••••ding a godly life, is the humilitie of Christ, and his obedi∣••••••ce vnto his father. The obseruation hence is this, that the ••••militie of Christ, and his obedience to his father ought to a sufficient motiue and reason vnto vs, why we should run the race of holinesse, and righteousnesse that is set before with all humblenesse of minde, and in all obedience to∣••••rds God. So the Apostle thought when hee made this the ••ound of this his exhortation: and so our Sauiour himselfe ••ought, as appeareth by that exhortation vnto the people in ••e end of one of his sermons,* 1.660 Learne of mee that I am meeke ••••d lowly in heart. And great reason, men and brethren, why ••e should so thinke also. For wherefore was Christ humbled? as it for himselfe? Nay hee might still haue kept that glory ••hich he had with the father before the world was, and if hee ••••d not at all descended from the bosome of his father, none ••ould any way haue impeached him for the same. For it was ••o robbery for him alwaies to be equall with God, as our A∣••ostle speaketh. It was not then for himselfe that hee was ••umbled, but he humbled himselfe for vs, tha the might saue •• which had lost our selues; and that hee might reconcile vs ••nto God, breaking downe the partition wall that was betwixt ••im and vs by reason of our sinnes. So saith the Apostle Paul,* 1.661 ••his is a true saying, and by all meanes worthy to be receiued, that Christ Iesus cmae into the world to saue sinners. And so saith S. ••ohn, We haue and aduocate with the Father Iesus Christ the iust,* 1.662 ••••d he is the reconciliation of our sinnes. Againe,* 1.663 Why was he obe∣dient vnto the Father to fulfill the law? was it for himself? Nay be euer did any wickednesse, neither was any guile found in his mouth. ••t was not for himselfe, but for vs, that he might redeeme vs ••hich were vnder the law, and purchase righteousnesse for vs. So saith the Apostle, God sent forth his sonne made of a woman,* 1.664 ••nd made vnder the law, that he might redeeme them which were ••nder the law; and as the same Apostle saith to the Romanes,* 1.665 That the righteousnesse of the law might be fulfilled in vs. Seeing ••hen it was for vs that Christ was humbled, and that hee was obedient vnto the law, and vnto the death, great reason it is ••hat his humility and obedience should be a sufficient motiue

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

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

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

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

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

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

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

things that we haue learned, to hold fast the profession of o•••• hope without wauering, and with full purpose of heart 〈◊〉〈◊〉 cleaue vnto the Lord. The reason hereof is, the schoole 〈◊〉〈◊〉 Christ is not a schoole of idlenesse, or a schoole of non profi∣ciencie, but the schollers of Christ his schoole they must fol∣low the truth in loue, and they must in all things grow vp 〈◊〉〈◊〉 him which is the head,* 1.666 that is Christ as the Apostle shewed. And therefore our Sauiour Christ himselfe told the Iewes 〈◊〉〈◊〉 beleeued in him,* 1.667 saying, if ye continue in my word, yee are 〈◊〉〈◊〉 my disciples; and shall know the truth. They, no doubt, 〈◊〉〈◊〉 whom he spake, had begunne well, and had embraced 〈◊〉〈◊〉 truth, but he telleth them that if they will be his schollers they must continue as they haue begunne, and they must grow forward and encrease in all knowledge, and spirituall vnder∣standing. A lesson as needfull to be taught in these our d•••••• as any other. For wee see by our owne experience that the word of the Lord is of such maiestie, and so powerfull, that draweth oftentimes the veriest miscreants that be vnto a liking of it, and causeth them many times to doe many things we. But as it is in the parable of the seede in the Gospell,* 1.668 some re∣ceiue the word with ioy, but when persecution comes the•• are offended: other heare the word, but the cares of the world and the decietfulnesse of riches choke it, that it made vn∣fruitfull; in others the euill one commeth and catcheth the word that was sowen in their heart, and in a great many the liking of the word, and the obedience thereunto is but like vnto a flash of lightening, come and gone againe almost in a moment. For a day, or for a moneth, or happily for a yeere or two they will harken, and obey, they will make a good she•• of louing and liking the word, and many things they will doe well. But after a while they will loath this heauenly Mann••, and in their hearts returne vnto the flesh pots of Egypt,* 1.669 or, a Peter speaketh, with the dogge they will returne vnto his vomit, and with the sow vnto her wallowing in the mire. Men and bre∣thren, we must not be like vnto such men. For, as Peter speak∣eth in the same place, it had beene better for such men not a haue knowne the way of righteousnesse, then after they have knowne it to turne from the holy commandement giuen vn∣to

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

To leaue therefore this point, here it may be demanded ••how the Apostle saith that the Philippians had alwaies obeyed, as yee haue alwaies obeyed. For in that the Apostle doth ad∣monish them, euery man to esteeme other better then him∣selfe, as verse 3. and to doe all things wihout murmuring and reasoning, as verse 14. he plainely signifieth that there were many faults amongst them, euen contention, vaine-glory, murmuring, reasoning, and the like. How then doth he giue them this testimonie, that they had alwaies obeyed? Lied the Apostle vnto them, or did he flatter them? God for∣bid: let God be true, and euery man a lyer. He lieth not vnto them, neither doth he flatter them, and yet their obedience vnto God, and vnto his word, was not perfect; for no doubt such faults were amongst them, as already we haue spoken of. In this sense then we are to vnderstand the Apostle, when he commendeth the Philippians as hauing alwaies obeyed God and his word; not as if there had nothing lacked in their obedience: for in many things we sinne all;* 1.670 and if wee say that we haue no sinne, we deceiue our selues,* 1.671 and the truth is not in vs: but therefore are they said alwaies to haue obeyed, be∣cause howsoeuer their obedience in it selfe was vnperfect, yet

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

Here then we haue an exceeding great comfort in Christ Iesus, that howsoeuer our obedience be vnperfit, yet if we be∣leeue perfitly in Christ Iesus, and studie to liue soberly, and righteously, and godly in this present world, it is accounted as if we had alwaies obeyed. Our iniquities are forgiuen, one sinnes are couered, our infirmities are passed ouer, our vn∣righteousnes is not imputed vnto vs; only that which we haue well done is had in remembrance, and if we haue giuen but a cup of cold water in his name, it looseth not the reward. This is that which doth and may vphold our weary and fainting soules, which otherwise would fall vnder their burthens; and this is that which may & ought to perswade vs to follow peace with all men,* 1.672 and holinesse, without which no man shall see God.

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

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

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

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

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

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

LECTƲRE XXXIII.

PHILIP. 2. verse 12, 13.

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

MAke an end of your owne saluation] The Rhe∣mists read thus out of the vulgar translation, worke your saluation; out of which reading that doctrine of saluation by workes is by some in part maintained. Doth our Apo∣stle then in this place teach vs, that we are to worke our saluation, so that by the merit of our workes we may obteine saluation? Surely in other places of his Epi∣stles he teaches vs a quite contrary doctrine. By grace, saith the Apostle, are yee saued, through faith, and that not of your selues;* 1.673 it is the gift of God; not of workes, lest any man should boast himselfe. In which place see, I beseech you, how the Apostle setteth downe the grounds of our saluation. Grace

there is the first ground of our saluation. It is God that iustifieth ••, & saueth vs: saluation is his gift, as the Apostle here saith. ••ut why doth God saue vs? Surely in respect of our selues we ••••e saued freely by his grace, & according to his mercy: In re∣••pect of Christ indeed we are saued by the merits of his death •• passion. He hath brought vs with a great price, euen with the ••rice of his own precious bloud which he shed for the remissi∣••n of our sins. But we our selues haue no part in this paiment; •• respect of our selues we are freely through the exceeding ••ches of his fauour and grace towards vs, saued. Faith, that is he next occurent in our saluation;* 1.674 by grace we are saued through ••aith. For faith is that hand, whereby we take hold on saluation ••eached vnto vs by grace. Here then, yee see, how saluation is ••oth giuen & taken; giuen by God, & taken by vs. It is giuen ••y God by grace; it is taken by vs by faith. What then, haue ••e no part in the purchase of our saluation? No surely; faith whereby we are saued, and saluation it selfe, they are the gift of God. What, haue our works no interest in the meriting of our saluation? No, by grace we are saued, through faith, not any way of our selues, nor of our works. Why? lest any man should boast himselfe. For as the same Apostle reasoneth;* 1.675 if Abraham were iustified by works, he hath wherein to reioyce, but not with God. Why not with God? because to him that worketh,* 1.676 or meriteth by his works, the wages is not counted by fauour, but by debt. And ••herefore in another place thus he reasoneth: if of grace,* 1.677 then ••ot of works, else were no more grace; but if of works, then no ••ore of grace, or else were worke no more worke. So that when the Apostle here saith, that by grace we are saued, it is euen thereby plaine that we are not saued by our works: yet he putteth downe both, saying that we are saued by grace, not of workes. Againe in his Epistle to Tatus;* 1.678 God (saith he) our Sauiour hath saued vs, not by the workes of righteousnes which we had done, but according to his mercy &c. Where againe you see the author of our saluation is God our Sauiour: the cause which moueth God to saue vs, his mercy, not our good works. I might here likewise produce the whole disputation of our Apostle in his Epistles to the Romanes, and to the Galathians, where at large he disputeth the question, and plainely resolueth that we are iustified and saued freely by grace through faith in Christ his

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

How then? is the Apostle contrary to himselfe? Doth ••e here did vs worke our saluation, as if by our works we might merit our saluation, and elsewhere tell vs that our saluation a not of works, but of grace? God forbid that we should so s•••• or thinke. The spirit whereby the Apostle spake both here and elsewhere is alwaies one, and the same, and is not changed. He is the spirit of truth, and directed the Apostle his tongue and pen into all truth; so that he is not any where contrary to himselfe, but here as elsewhere deliuereth the same truth. Looke we then a litle into the words, and into the meaning of the words in this place of the Apostle. Here then we are to note, 1. that it is not simply said, worke your saluation, bu•• worke out, or finish, or make an end of your owne saluation. For the word here vsed doth properly signifie not simply to work•• but to worke out, to finish, to make an end of a thing. So it is vsed by the Apostle where he saith, Take vnto you the whole armor of God,* 1.679 that yee may be able to resist in the euill day, and hauing ••••∣nished all things, stand fast. Againe, when it is said, worke 〈◊〉〈◊〉 or finish or make an end of your owne saluation, by saluation is not meant, as often else where, that price of our high calling, that crowne of immortalitie which at the end of our race is la•••• vp for him that ouercommeth and continueth vnto the end, but by saluation is meant the whole course of a godly life which leadeth vnto saluation. So that when he saith, Make an end of your saluation, he doth exhort vs thus much in effect that as we haue entred the race of righteousnes which leadeth vnto saluation, so we would runne on in the same race vnto the end, and fully finish our course in doing such good workes, as God hath ordeined that wee should walke in them.

The thing then which hence is to bee noted from our

Apostle touching good works, is not the merit of our saluati∣•••• by our works, but that good works are the way which God ••••th ordeined vs to walke in; and in doing whereof he would ••ue vs to finish the whole course of our life. And this we do ••ost gladly teach euery where, and beat vpon in all our Ser∣••ons, and in all our exhortations. Onely we are carefull to ••••ch you the truth touching good works; namely, that they ••e not the causes of, but the way which leadeth vnto saluati∣••••. Saluation, it is the gift of God, giuen vs by Iesus Christ, ••••rough faith in his name. So our Sauiour himselfe telleth vs ••••ing, My sheepe heare my voice,* 1.680 and I giue vnto them eternall ••e. For as it is another place; God gaue him power ouer all ••sh, that he should giue eternall life to all them that beleeue in him. ••••luation then is the gift of God, giuen by Christ, through ••••th in him, it is not any way caused or merited by our works: ••t good works are the way which God hath ordeined vs to ••••ke in vnto saluation. And this is plainely proued out of ••e places before alledged: for the Apostle in the place to the ••phesians, hauing set that downe that we are saued by grace ••••rough faith, not of workes,* 1.681 immediatly after he telleth vs that •• are the Lord his workmanship created vnto good works, which ••••d hath ordeined that we should walke in them. Likewise in the ••ace to Titus, hauing set that downe that God hath saued vs,* 1.682 ••e by the works of righteousnesse which we had done, but accordi∣••g to his mercy; immediatly after he speaketh thus vnto Titus,* 1.683 is I will that thou shouldest affirme, that they which haue beleeued God, might be carefull to shew forth good works. By which pla∣••es it doth appeare, that howsoeuer our good works are not ••e cause, or the meanes of our saluation, yet they are that way ••hich leadeth vnto saluation; yea and that way wherein if ••e doe not walke we cannot be saued. So saith our Sauiour ••imselfe, Euery branch that beareth not fruit in me,* 1.684 the Father ta∣••eth away, and it is cast into the fire, and burnt. He doth not say, ••uery plant that is not planted in me: albeit that likewise be ••ost true; but euery branch that beareth not fruit in mee. What fruit? Euen the fruit of the spirit, which is in all goodnes,* 1.685 & righteousnes, & truth, as the Apostle speaketh: Euery branch ••hat beareth not such fruit in me, he is taken away, and cast into

the fire, and burnt. To like purpose is that of the Apostle, where he saith,* 1.686 Follow peace with all men, and holinesses, without the which no man shall see the Lord. And to the like purpose now many places might and ordinarily are by vs produced in our Ser∣mons.

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

Againe, if good workes be the way which God hath ordai∣•••• vs to walke in, and if without holinesse of life no man •• I see the Lord, then walke with God, as Henoch did, in ho∣••••esse and righeousnesse. You beleeue in Christ Iesus: shew ••th the fruits of your faith: your workes must testifie your ••••h, both vnto your selues, and vnto vs; for it is a vaine and ••ead faith, where no fruits of holinesse of life doe follow. ••ree is knowne by his fruit: a good tree bringeth forth good it, and a corrupt tree bringeth forth euill fruit. As many ••re lead by the spirit of God, they walke after the spirit, and ••y bring forth the fruits of the spirit. Beloued, God hath ••t a time wherein to trie the faith and religion of such as hee ••h enabled to doe some good vnto his children Now hee ••••keth that wee should shew forth the fruits of faith, and the ••ens of religion, by shewing mercy and compassion vpon 〈◊〉〈◊〉 poore afflicted and distressed brethren. Pure religion,* 1.687 and defiled before God, euen the Father, is this, that wee visit the fa∣••lesse and widowes in their aduersitie, and that wee keepe our ••es vnspotted of the world. If therefore there be any faith, if ••re be any religion, if there be any bowels of compassion in ••••, withdraw not your morsels from the poore, nor your re∣••••fe from the needie. According to that where withall God ••••h blessed you, be it small or great, bee ready to doe good ••••d to distribute, laying vp for your selues a good foundation heauen. Blessed is he whom the Ioines of the poore in their ••uersitie blesseth. Generally this I exhort, that yee studie to ••e soberly, righteously, and godly in this present world, and glorifie God by the holinesse of your conuersation: for ••ow this, that whom God hath iustified, forgiuing their sins ••d iniquities, them also hath hee sanctified, that they serue ••n in holinesse and in righteousnesse; and whom hee hath ••actified, them also, and them only he glorifieth in the king ••••me of his Sonne. As he then which hath called you is holy, be yee holy in all manner of conuersation. Hereby yee ••ll know that yee are the sonnes of God, if yee walke as hee ••••th walked, and keepe his commandements. And this is a ••e witnesse that yee belong not vnto him, if yee delight in righteousnesse, and defile your selues with the vncleane

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

Make an end, &c.] What it is whereunto the Apostle in these words doth exhort vs, in part we haue already heal, by the way wherein hee prescribeth vs to walke. The 〈◊〉〈◊〉 which leadeth vnto saluation being holinesse of life, the Apo∣stle exhorteth vs to walke in this way, to runne in this 〈◊〉〈◊〉 Now it is to be obserued that the Apostle doth not only pre∣scribe the way which leadeth vnto saluation, and exhort v•••••• walke and runne in that way, but he exhorteth vs to runne 〈◊〉〈◊〉 in the same race vnto the end, and fully to finish our course•• doing such good workes as God hath ordained that we she•••• walke in. Whence wee are to learne this lesson, that we 〈◊〉〈◊〉 not onely beginne in the spirit, and grow forward like•••••••• from grace vnto grace, but wee must perseuere and conti•••••• vnto the end, that as the beginning and progresse were in 〈◊〉〈◊〉 spirit, so the end also may bee in the spirit, that after the 〈◊〉〈◊〉 runne wee may haue eternall life. It is a good thing to begin well; but how little it profiteth vs vnlesse we continue, le•••• example of Lots wife, whose temporall punishment, bec•••••• she looked backe vnto Sodome, is registred in the old, and 〈◊〉〈◊〉 example of Iudas the betraier of Christ, whose fearfull end be¦cause hee went astray from that ministration and Apostle 〈◊〉〈◊〉 which he had obtained with the rest of the Apostles, is r••••∣stred in the new Testament,* 1.688 beare witnesse. Know ye not (〈◊〉〈◊〉 the Apostle) that they which runne in a race, runne all, yet ••••e re∣ceiueth the price? namely he that runneth to the end. So 〈◊〉〈◊〉 (saith the Apostle) that yee may obtaine. How is that? that is, to the end. Runne to the end, that ye may obtaine the pri•••••• for none are crowned but they that striue as they ought 〈◊〉〈◊〉 doe.* 1.689 Now who are they that striue as they ought to doe, b•••• they that without fainting and failing in the way hold our vn∣to the end? In most miserable case then are they that like 〈◊〉〈◊〉

Church of Ephesus forsake their first loue, that is, that hauing ••••ce followed the truth in loue, and embraced pure religion, ••••d walked in the paths of righteousnesse, doe afterwards fall ••ay, and runne themselues vpon the rockes, either of errors opinion, or of corruption in life.* 1.690 No man (saith Christ) that ••••teth his hand to the plough, and looketh backe, is apt to the king∣••••me of God. And the Apostle saith further,* 1.691 that it had beene ••••ter for them not to haue knowne the way of righteousnesse, than ••er they haue knowne it, to turne from the holy commandement ••••en vnto them. The reason is giuen by the Apostle:* 1.692 For if we ••ue willingly after that wee haue receiued the knowledge of the ••th, there remaineth no more sacrifice for sinnes,* 1.693 but a fearefull king for of iudgement, and violent fire, which shall deuoure the ••••uersaries. Take heed therefore, brethren,* 1.694 lest at any time there in any of you an euill heart, and vnfaithfull, to depart away from 〈◊〉〈◊〉 liuing Lord: For wee are made partakers of Christ,* 1.695 if we keepe ••e vnto the end the beginning wherewith wee are vpholden. Let runne with patience the race all out that is set before vs. ••ur Sauiour Christ did so before vs,* 1.696 who for the ioy that was set ••ore him, endureed the crosse, and despised the shame. And shall ••e be weary and faith in our mindes? We serue a most boun∣••••••ull Lord, which giueth vs all things liberally; let vs serue ••••en with all that wee haue. Wee serue a most louing Lord, no will not change his fauour for euer; let vs not serue him ••e a time, but for euer. And this let vs know for a suretie, ••t if at our last end, when death doth summon vs to yeeld ••r bodied vnto the graue, and our spirits into the hands of ••m that gaue them, if then with Paul we can say, I haue fought good fight, I haue finished my course, I haue kept my faith, wee all finde more sound ioy and sure comfort herein, than in I things else vnder the cope of heauen whatsouer:* 1.697 for he that dureth vnto the end, he shall be saued, saith our Sauiour Christ. ••nd againe: He that ouer commeth,* 1.698 and keepeth my workes vnto ••e end, to him will I giue power ouer nations; and he shall rule them ••••th a rod of iron, and as the vessels of a potter shall they be broken.* 1.699 ••uen as I receiued of my Father,* 1.700 so will I giue him my morning ••urre. Make an end therefore of your owne saluation.

Now before wee proceed vnto the manner how wee are to

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

b•••• yet by such meanes as he hath ordained thereunto, and as ••his his gift, but yet giuen to vs by the meanes of hearing word preached; so God worketh in vs both to will and to ••••e those things whereunto he exhorteth and admonisheth but by the meanes of such admonitions, exhortations, and like. Howsoeuer then it be not in our owne power to doe good things whereunto wee are exhorted in holy Scrip∣••••e, yet admonitions and exhortations there vsed are there∣••e needfull, because they are the meanes whereby God wor¦••h his graces. Againe, if wee looke into the booke of God, ••e shall easily see that all these things whereunto wee are ex∣••ted, they are wholly giuen of God by grace in Christ Iesus, are no way of our selues. To take a little view thereof: ••e Lord by Ioel exhorteth or commandeth, saying,* 1.701 Turne vnto mee, with all your heart, with fasting, weeping, and mour∣••••: and yet Ieremy sheweth plainly that conuersion vnto the ••••d is wholly the gift of the Lord, when hee thus praieth, ••uert thou mee, and I shall be conuerted,* 1.702 for thou art the Lord God. Likewise our Sauiour Christ exhorteth,* 1.703 Come vnto all yee that are weary and laden, and I will ease you: and yet sheweth plainly, that to come vnto him is wholly from Father, when he thus saith, No man can come vnto mee,* 1.704 ex∣•••• the Father which hath sent mee draw him. In another place exhorteth, saying, Take heed and beware of couetousnesse:* 1.705 to doe thus is wholly from the Lord, as the Prophet shew∣by that his praier vnto the Lord,* 1.706 Incline mine heart vnto thy ••••••nies, and not to couetousnesse. Generally the Prophet ex∣••eth to flie from euill, and to doe the thing that is good:* 1.707 Iames telleth vs, that to doe good is wholly from the ••d, saying, Euery good and perfect gift is from aboue,* 1.708 and com∣••••h downe from the Father of lights, &c. The like is to be said ••eproofes.* 1.709 Christ reproued the eleuen of their vnbeleefe hardnesse of heart: and yet the Prophet sheweth that it is Lord that taketh away the stonie heart out of our body,* 1.710 giueth vs an heart of flesh: and the Apostle, that faith is gift of the Lord. The like is to be said of all precepts, pro∣••••e••, threatnings, reproofes, admonitions, exhortations, and like in holy Scripture. The Lord vseth them all as meanes

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

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

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

LECTƲRE XXXIV.

PHILIP. 2. ••ers. 12.13.

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

WIth feare and trembling] From these words some there are that gather that vncomforta∣ble doctrine of the vncertaintie of our salua∣tion,* 1.711 affirming it to be pride and presumption to dare to be so bold as to be assured of our saluation, and cleane contrary to the teaching the Apostle in this place. So that the meaning of the A∣••••stle by their iudgements in this place is this, that we should worke our saluation that yet wee should alwaies doubt of ••••r saluation. But how farre this is wide of the Apostles mea∣ning,

may easily appeare by those manifold Scriptures whe•••• by the certainety or our saluation is affirmed, and consequ••••••∣ly this vncomfortable doctrine of the doubting of our sal••••∣tion is vtterly ouerthrowne. I am sure,* 1.712 saith Iob, that m•• ••••∣deemer liueth, and he shall stand the last vpon earth, and though af∣ter my shinne wormes destroy this body, yet shall I see God 〈◊◊〉〈◊◊〉 flesh, whom I my selfe shall see, and mine eies shall behold, and 〈◊〉〈◊〉 other for mee. Lord how this holy man so assureth himselfe of his saluation, that he beates vpon it as if hee could ••••¦satisfie himselfe with any words, but fills his mouth with•••• ioycing hereat amidst all his afflictions.* 1.713 I am sure, saith ••••, my Redeemer liueth, I shall see God in my flesh, I my selfe shall 〈◊〉〈◊〉 him, mine eies shall behold him, none other for mee but I my 〈◊〉〈◊〉 shall behold him. He doth as fully assure himselfe of his saluati∣on as if he were already in full possession thereof. Of the like assurance of his saluation our Apostle protesteth, saying, I 〈◊〉〈◊〉 perswaded that neither death, nor life, nor Angells &c. Whe•• the Apostle doth not onely speake of a probable perswasion, but of such a sure confidence; as whereby else where he saith, from henceforth there is laid vp for me a crowne of righteousnes &c.* 1.714 Neither groundeth he this perswasion vpon any speciall re••••¦lation, but vpon that ground which is common to him 〈◊〉〈◊〉 all the faithfull euen the loue of God in Christ Iesus. No•• as Iob, and Paul, not to instance in any others, assured them∣selues of their saluation, so we by the power of the same spir•••• and vpon the same ground of the loue of God in Christ Iesus may and ought to assure our selues of our saluation. True•• is that if our saluation and the certainty thereof stood any way in our selues, or depended vpon our workes, wee might indeed iustly doubt of our saluation, as knowing our selues by reason of our sinnes and iniquities to haue deserued death and damnation. But the ground, and the foundation of the cer∣tainty of our hope is the sure promises of God in Christ Ie∣sus, who hath promised in his word eternall life to all th•••• beleeue. We looke not vpon our selues, or our owne works, or our owne worthines (for then must we needs doubt) b•• we looke vpon him that hath promised: euen as Abraham did, whose faith we are to follow; of whom it is said, that her

neither did consider his owne body, which was now dead, ••eing almost an hundreth yeares old, neither the deadnesse of ••••raes wombe;* 1.715 neither did he doubt of the promise through 〈◊〉〈◊〉 beliefe (where note how doubting is tearmed vnbeliefe) ••••t was strengthened in the faith, and gaue glory to God, be ••••••g fully assured that he which had promised was also able to ••e it. He then being faithfull which hath promised saluati∣••n to them that belieue in his name, we are sure to be saued. ••ut what neede we to looke farther for this point then into 〈◊〉〈◊〉 every nature of faith? which the Apostles haue defined to ••e such a full assurance, that if ye take away assurance ye take way faith. For what else doth that meane that the Apostle ••••metimes calleth faith the ground of things which are hoped for,* 1.716 ••••d the euidence of things that are not seene, sometimes a stedfast ••••th; sometimes a full assurance,* 1.717 sometimes an assurance without ••uering; and sometimes the anchor of the soule both sure and ••••••dfast? Let vs draw neere. saith the Apostle, with a true heart assurance of faith, sprinkled in our hearts from an euill conscience,* 1.718 ••d washed in our bodies with pure water. Let vs keepe the profes∣•••• of our hope without wauering. for he is faithfull that promised. ••oth the Apostle exhort vs vnto an assurance of faith, vnto hope without wauering, resting vpon his promises that is ••••thfull and true? Surely if we ought thus to belieue, if wee ••••ght thus to hope, and that vpon this ground that hee is ••••thfull that hath promised; then may we and ought to assure ••••r selues of our saluation. Whether then wee looke vpon ••e examples of holy men in the Scriptures, or vpon the sure ••omises of God in Christ Iesus made in the Scripture, or vp∣•••• the nature of faith in the writings of the Apostle; still we ••ll finde that we ought not to doubt, but certainely to assure ••••r selues of our saluation through a sure and stedfast faith in ••hrist Iesus, who hath promised life and saluation to all them at beleeue in his name.

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

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

Why then I demand, may no man without speciall re••••∣lation assure himselfe by faith of his saluation? Because 〈◊〉〈◊〉 man can say my heart it cleane,* 1.719 I am pure from sinne. Men 〈◊〉〈◊〉 be cleane from sinne, saith Bellarmine, but no man, saith he, 〈◊〉〈◊〉 so,* 1.720 because they that are cleaue cannot certainly know that they o•• cleane, therefore no man without speciall reuelation may assure him∣selfe by faith of his saluation. But see the weaknes of this pro•••••• which 1. is grounded vpon a corrupt reading, as the te•••• the originall sheweth, whence the words are thus to be read, who can say, I haue made my heart cleane? and are spoken to 〈◊〉〈◊〉 presse the insolencie of such as thinke to be iustified by th•••• owne strength. And 2. leaneth vpon a point of mans p•••••• from sinne in this point, which plainely contradicteth the ho¦ly Ghost, both in that text, and throughout the whole Scrip∣ture which hath concluded all vnder sinne. And 3. con••••∣deth without promises,* 1.721 inasmuch as nothing thence can be concluded against assurance by faith of iustification, or sal••••¦tion. For though no man can say, that he hath made his be•••• cleane, that he is pure from sinne in himselfe, or by himselfe, yet inasmuch as the holy Ghost witnesseth, that by faith 〈◊〉〈◊〉¦purifieth our hearts,* 1.722 and that the bloud of Iesus Christ clenseth 〈◊〉〈◊〉 from all sinne, in him, and by him through faith in his blo•••• we may assure our selues of our iustification, and saluation.

* 1.723Yea but the Preacher saying, that a man, (speaking, saith Be∣larmine, of the iust, and wise,) knoweth not whether he be worthy of loue, or hatred, but all things are kept vncertaine for the time •• come, sheweth thereby that not the iust, or wise, and so not the faith∣full; can assure themselues of their iustification, or saluation. But see the weaknesse of this proofe also, which 1. as the forme•• is grounded vpon a corrupt translation, as the originall 〈◊〉〈◊〉 sheweth, where the reading is much different from the vulgar and so very obscure both there, and in the Greeke, that it i•• an vnfit place for the proofe of such a point. And 2. fail•••• in vnderstanding that of the iust and wise only, which is spo∣ken

of all, both iust, and wicked, as the next verse where the ••eacher expoundeth himselfe, sheweth. And 3. prooueth ••ely, that no man by outward things in this life knoweth ••hether he be loued, or hated of God. For so the words are be read, that no man knoweth loue, or hatred; i. whether hee loued, or hated of God, by all that that is before them. By the outward things which happen vnto them. Which ••peareth to be most true, in that neither the iust onely pros∣••••er, nor the wicked onely are afflicted, but the wicked many ••••nes flourish more than the iust, and the hand of God many ••nes lieth heauier vpon the iust then vpon the wicked; but ••aketh nothing against assurance of saluation by faith, which ••neth not vpon any outward things, but onely vpon the ••••omise of God in his word. Yea but Saint Paul, say they, ••••rst not assure himselfe that he was iustified, as appeareth by ••••at he saith, I know nothing by my selfe,* 1.724 yet am I not thereby iusti∣••••d: and therefore no man may assure himselfe of his saluati∣••••. But they might see,* 1.725 1. that the Apostle there speaketh ••t of any vncertainety of his iustification, whereof else where assureth himselfe; but by expresse negatiue plainely denieth at he was iustified by the cleanesse of his conscience that he ••oweth nothing by himselfe. 2. That he speaketh there of ••s ministerie, and seruice therein, and acknowledgeth that ••ough his conscience accuse him not of any crime therein, ••r he is not thereby iustified. Which maketh against iustifi∣••••tion by any thing in a mans selfe, though done in as great ••••rfection as mortall man can doe it, but not at all against iu∣••••fication, or assurance of saluation by faith. Yea but when ••e saith, worke your saluation with feare and trembling,* 1.726 he speak ••h against the vaine presumption of Heretikes, say the Rhe∣••••sts on that place, that makes men secure of their predesti∣••••tion and saluation, and willeth the Philippians to worke ••••eir saluation with feare and trembling,* 1.727 according to that ••her scripture, blessed is the man that alwaies is fearefull. Wher∣••nto the answere is, 1. that both the Apostle here, and Salo∣••on in that other Scripture, and the same Apostle againe when ••e saith, be not high minded, but feare, and Peter when he saith,* 1.728 ••sse the time of your dwelling here in feare: and the Spirit of

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

2. That there is a twofold feare, a seruile feare, and a fili•••• feare; a feare opposite vnto faith, and a feare attending vpon faith; a doubting and distrusting feare, and a carefull and lo∣uing feare; a feare of discouraging diffidence, and a feare o•• awefull reuerence; a feare from the law to be punished, and a feare from grace to offend and deserue punishment; a feare begotten by the spirit of bondage, and a feare begotten by the spirit of adoption; a feare whereof S. Iohn saith, there is 〈◊〉〈◊〉 feare in loue,* 1.729 but perfect loue casteth out feare, and a feare when of S. Paul saith, that godly sorrow causeth feare; and Salomon that blessed is the man that feareth alway. Now from that feare the Holy Ghost euery where dehorteth, saying, Feare not, for I am with thee,* 1.730 be not afraid, for I am thy God: and againe, feare not,* 1.731 for I haue redeemed thee &c. and againe, why are yee feare full, O yee of litle faith? But vnto this feare he euery where exhorteth,* 1.732 saying, Serue the Lord in feare, and reioyce vnto h•••• in trembling, or, with reuerence: and againe, feare him which after he hath killed hath power to cast into hell,* 1.733 yea, I say vnto you,* 1.734 him feare: and againe, Feare God, honor the King: and againe, Feare God, and giue glory to him; & generally where ••e exhorteth vnto feare, it is to this feare. So that when the Apo∣stle exhorteth to worke our saluation with feare and trembling, ••e exhorteth vnto this feare, euen to feare the iudgements and threatnings of God, which the faithfull alwaies doe, because faith beleeueth them; and to feare to trust in our selues, which euery faithfull man also doth, because faith it selfe impor∣teth trust in God, and as the Apostles reason also sheweth we should, because it is God which worketh in vs both the will, and the deede, euen of his good pleasure; and so to feare, as the Pro∣phet

doth, when he saith, serue the Lord in feare, and reioyce to 〈◊〉〈◊〉 with reuerence; the words are as in the Apostle, cum timore tremore: but neither here, nor any where doth the Holy ••host exhort vnto that seruile, and doubting, and distrusting ••••re, as to stand in feare of our saluation. Yea but seeing the ••••rd of God doth no where speake namely and particularly 〈◊〉〈◊〉 or of any of vs, therefore by faith which is to be grounded on the word of God, we cannot assure our selues of our ••••••uation. Whereunto first we answer, that though the word God speake no where immediatly by name, and personally any of vs, yet what it saith to beleeuers generally, it saith to ••••ery beleeuer; and what to sinners generally, it saith to euery ••ner, and euery man is to conceiue it as particularly spoken himselfe, and to beleeue the same word preached by the ••inister of the Gospell, as if Christ himselfe did perso¦••ly speake vnto him. So that when as the word saith, ••ecept yee repent, yee shall perish,* 1.735 hee that beleeueth this ••rd, beleeueth also touching himselfe that except he repent shall perish; so when the word saith, that whosoeuer belee∣••••h in Christ shall not perish, but haue euerlasting life,* 1.736 as hence ••••ul said to the Iaylor, Beleeue thou in the Lord Iesus,* 1.737 and thou ••t be saued; so euery Minister of the Gospell may say to ••omas such a one, Iohn such a one, and Iames such a one &c, ••eeue thou in the Lord Iesus and thou shalt be saued, and ••ery beleeuer which beleeueth this word, may by faith ••ounded on the word particularly assure himselfe of his sal∣••ion, because he beleeueth, inasmuch as otherwise the word ••e not true, whosoeuer beleeueth shall be saued. Secondly, we ••e them whence their Priests, seeing the word doth no ••ere speake namely and particularly to any of them, haue ••horitie to remit the sinnes of their poenitentiaries? They ••••l tell vs, though vntruly as they practise it, that they haue of them particularly authoritie from Christ his word, where saith, whosoeuer sinnes yee remit they are remitted vnto them,* 1.738 ••d their poenitentiaries must beleeue it. Thus they will take ••••ue to themselues, though they will not giue vs leaue, from ••enerall to inferre a particular. But if their seduced ones ••st beleeue, that though their Priests be not there named,

yet thence they haue all of them particularly authoritie to f•••• giue sins, much more may euery man that beleeueth, though he be not named where Christ saith, whosoeuer beleeueth s•••• be saued, yet thence assure himselfe particularly by faith of 〈◊〉〈◊〉 saluation. Yet but seeing it is no article of the Creede, to be∣leeue a mans owne saluation, therefore no man is bound 〈◊〉〈◊〉 beleeue it. Whereunto we answer, that in professing the art••¦cles of our Creede, we professe the assured beleefe of our o•••••• saluation: for each man in his particular to professe and say, I belieue in God the Father, I belieue in Iesus Christ his Sonne, &c. is all one as to professe and say, I beleeue in God, that he is 〈◊〉〈◊〉 God, and my Father, and my strong saluation; I beleeue 〈◊〉〈◊〉 Iesus Christ, that he was borne vnto me, and died for my 〈◊〉〈◊〉 and rose againe for my iustification; I beleeue in the H•••• Ghost, that being sanctified by his worke, I shall be glori•••• with my Sauiour; and I beleeue the holy Catholike Church that I am a member of it, and that vnto me belongeth the forgiuenesse of my sinnes, the resurrection of my bodie, a•••• life euerlasting, without which particular application to 〈◊〉〈◊〉 selues, the Deuill may beleeue the articles of the Cree•••••• And albeit we doe not alwaies so infallibly beleeue our o•••• saluation as we doe assent vnto the articles of the Creede, 〈◊〉〈◊〉 as our faith is in degree lesse, or greater, so our apprehension of saluation is weaker, or stronger; yet in our weake appre¦hension of our saluation we truely beleeue it, and ought•• waies strongly and stedfastly to beleeue it, and to pray wi•••• the Apostles, that from weaknesse of faith, and slender assu∣rance,* 1.739 we may grow vnto strength of faith, and full assurance as the Apostles did. Yea but the greatest certaintie we •••••• haue of our saluation is onely the certainety of hope, not an•• certainety of faith; we may hope well of saluation doing o•••• duties, but we may not without great presumption assure ••••••∣selues by faith of it. Wherevnto we answer, 1. that howso∣euer hope as vulgarly men talke of hope, and as the Pap•••• speake of it, be alwaies ioyned with feare, and doubt, and 〈◊〉〈◊〉 vncertaine; yet the certainty of that Christian hope where•••• the scripture speaketh, and which nothing else but a const•••• and patient expectation of that which we beleeue shall be, 〈◊〉〈◊〉

a vndoubted and sure, as the certainety of faith, whereon it grounded, and whereof it is the proper effect;* 1.740 inasmuch as ••e scripture saith of it, that hope maketh not ashamed, which as Iustin noteth it should doe,* 1.741 if he that hopeth failed of his ••pe: and againe, that hope makes vs to reioyce, which it should ••t if it made vs not certaine and sure of that we hope for: ••••d againe, he calleth hope an ancre of the soule,* 1.742 both sure and ••••dfast; and giueth vnto it, confidence,* 1.743 and reioycing, and assu∣••••nce. 2. That doing our dutie can yeeld vs neither faith, ••r hope truely so called, because wee come so short of ••ing our dutie, that as Hierom saith, if we consider our owne ••erits, we must needs despaire; and so our hope is grounded, ••t vpon doing our dutie, but vpon faith, and it vpon the ••••omise of God in his word, whence both faith and hope are ••rtaine of that they beleeue, and hope for. 3. That it were ••eat and wicked presumption to hope for saluation by vertue our owne doings, but no other presumption then godly to sure our selues of our saluation by faith, inasmuch as this is ••e presumption of true faith, which presumeth not vpon our ••••ne workes, but vpon the grace of Christ, and vpon the ••••••omise of God made in his word. Let vs now looke a litle ••erer into the words; and the meaning of the words in this ••••ace of our Apostle is euident.

With feare and trembling] We are therefore to remember ••hat I haue already told you, that there is a double feare men∣••••oned in holy scriptures: the one a seruile and slauish feare, ••••ch as is in the children of disobedience, who feare not to ••••end and displease the most high God, but so feare the hor∣••r of that punishment which is due vnto their sinnes, that ••••ey carry with them euen an hell within their owne bosome. ••••ch a feare in the end breedeth despaire, and is alwaies so re∣••••gnant vnto loue, that in loue there is no such feare, but per∣••••ct loue casteth out such feare. There is another feare,* 1.744 which is godly, & a sonne-like feare, such as was in Iob, of whom it is ••id, that he was one that feared God, and eschewed euill;* 1.745 and such was in Cornelius, of whom it is said, that he feared God with •• his houshold, and that he gaue much almes to the people,* 1.746 & that ••aied continually. This is such a feare as wherewith the good

childe standeth in awe of his father, and feareth to displease him. For as the good and dutifull childe feareth his father albeit he doubteth not of his fathers loue towards him, nay as he doth the more feare to displease his father, the more cer∣tainely that he is perswaded of his fathers loue towards him: so the childe of God in whom this godly feare doth dwell, the more certainely he is perswaded of the loue of God towards him in Christ Iesus, the more he feareth him with this feare, the more he feareth to displease him; and therefore doth the more eschew that which is euill, and follow after that which is good and acceptable in his sight. And this is so farre vnlike vnto that seruile and slauish feare, that this feare is neuer seue∣red from loue, but the more we loue the more we feare to dis∣please him whom we loue, and the more we feare to displease him whom we loue, the more we loue him. Now it is not to be doubted but that the Apostle in this place speaketh of this godly feare, the other being such a feare as the Holy Ghost throughout the whole scriptures would haue vtterly abando∣ned in all the children of God. Yea but it is added with feare and trembling, which sheweth that the Apostle doth not speake of such a feare as hath with it ioyned assurance of loue, but of such a feare as is full of doubt; for trembling must needs argue doubtfulnes. See then I beseech you that place of the Prophet where they are both ioyned as here in the Apostle, Serue the Lord with feare,* 1.747 saith the Prophet, and reioyce in trem∣bling. Where by trembling cannot be meant any doubt or distrust: (for what reioycing can be in such trembling as ari∣seth of doubt or distrust?) but by trembling is meant a reue∣rence of his maiestie, in whose loue we are so to reioyce, as that withall we feare to displease him. And as there the Pro∣phet, so here our Apostle would haue vs to serue the Lord with feare, to exclude all carnall securitie, whereby we grow carelesse and negligent to doe that which is good; and with trembling, to exclude arrogant presumption, whereby we grow pharisaically proud of that good which we doe. The Apostle then when, he exhorteth vs to make an end of our owne saluation with feare and trembling, his meaning is this, that we should finish our course in doing such good workes

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

The lesson then which hence we are taught is, what ought to be the continuall conuersation of a Christian, and how we ought to walke in the whole course of our life. We ought to passe the time, euen the whole time of our dwelling here,* 1.748 as the Apostle speakes, in feare, euen in the reuerent feare of his most holy name, in whose fauour is life, and ioy for euermore. Be∣cause we know he loueth vs in his well beloued Sonne, we ought to be most loth any way to displease him, and as duti∣full children we ought to auoide and eschew euery thing that may offend his godly will. If I be a master,* 1.749 saith the Lord by his Prophet, where is my feare? Whence it is plaine that all that are his seruants ought to feare to despise his name, as the Priests there did, and to displease the most high. Now two motiues there are which may perswade vs vnto this reuerent and carefull walking in the whole course of our life, and feare to displease him. The one is this, his eyes alwaies behold vs, whatsoeuer wee doe is naked before him, hee knoweth the very thoughts of our hearts before wee doe conceiue them, and there is nothing hid from him. This surely should make vs watch euen ouer our thoughts, it should make vs carefull in all our waies that we doe not any thing whereby we may grieue his holy spirit. And if we kept this alwaies in re∣membrance, that whatsoeuer we doe God sees vs, it would stay oftentimes euen the best of vs from many things which we doe. For therefore it is that we fall into many noysome lusts, that we defile our selues with much filthinesse of the world, that by many sinnes we displease our God, because we thinke not of his presence and forget that he sees vs. Which of vs is there that in our Princes presence would not, feare to displease him? How much more ought we to feare to displease our God, in whose presence we are alwaies, and who behol∣deth whatsoeuer we doe? Euen the regard of his maiestie,

before whom we stand, should cause vs to walke before him with feare and trembling. The other motiue to perswade vs vnto a reuerent and carefull walking, as fearing to displease our God, is this, the quicke and eagle-sighted eyes of the wicked are euer prying and looking into all our waies, that they may haue some aduantage against vs, whereby they may take occasion to dishonor our God, and to speake ill both of vs, and of the Gospell which we professe. This also should make vs watchfull ouer all our waies, that thereby we do not offend and displease our God. Haue your conuersation honest, saith the Apostle,* 1.750 among the Gentiles, that they which speake euill of you, as of euill doers, may by your good workes which they shall see glorifie God in the day of the visitation. The Apostle saw that the Gentiles, among whom they liued, were ready to picke a quarrell at euery litle thing wherein they offended, thereby to dishonor God, and to discredit the Gospell. And therefore he exhorted them to looke vnto their conuersation, that therby God might be glorified amongst the Gentiles. And surely the Gentiles then were not more prying into the waies of Christians, then the wicked and vngodly of the earth now are into the waies of Gods children. For if they tread awry, if they through the malice of Sathan, or the infirmitie of the flesh, or the deceitfulnes of sin slip out of the right way, wherin they should walke, by and by the wicked haue it, and with open mouth they cry, these be our pure and holy men, these be our great professors of the Gospell, these be the men that would be counted the onely religious men. How carefull then ought we to be of our conuersation, euen in regard of the watchfull eye of the wicked, that we doe or say nothing, whereby they may take aduantage against vs, or occasion to dishonor God, or to speake ill of the Gospell? Whether there∣fore we regard the maiestie of our God, whose eyes alwaies behold vs; or the quicke eyes of the wicked which narrowly espy into our waies, we see that we ought to passe the time of our dwelling here in feare, and to make an end of our saluation with feare and trembling.

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

two cancres of the soule, to be looked vnto; the one, carnall securitie, thother vaine presumption. For such is Satans sub∣tiltie, that first he laboureth to make vs carelesse of doing that is good; and then if he cannot so deceiue vs, he taketh ano∣ther course, and laboureth to make vs proud of that good which we doe. But we ought to walke before the Lord with feare and trembling, therefore first we ought not to be care∣lesse of doing that is good, but still we ought to feare lest our Lord and Master come in an houre when we shall be found doing no good. It was the fault of those dispersed Iewes vnto whom Iames wrote, that they boasted too much of their reli∣gion, and were too brag of their faith, but were altogether carelesse of doing those good workes wherein God had or∣deined them to walke. And I wish it were not a fault in our daies, that men did now but too much content themselues with the names onely of faith, and religion, and were too carelesse of doing that which is good. But beloued, let vs know that if we beleeue in God we must walke before him in holinesse of life with feare and trembling. We must not be carelesse to doe good, but we must be carefull to shew forth good works, as the Apostle telleth vs. This feare wherein we must walke must expell all carelesnesse in walking.* 1.751 And as this feare wherein we must walke must expell all carelesnes in our walking, so must it likewise expell all vaine presumption and pride in our walking. It was the Pharisie you know that stept forth and said,* 1.752 O God I thanke thee that I am not as other men, extortioners, vniust, adulterers, or euen as this Publican: I fast twise in the weeke, I giue tithe of all that euer I possesse.* 1.753 And others there are as pharisaicall as this proud Pharisie was, who presume so much of the worth of their works, that they dare by the merits of them chalenge heauen vnto themselues. But if the person of the poore Publican better beseemeth vs, of whom it is said,* 1.754 that he did not so much as lift vp his eyes vnto hea∣uen, but smote his breast, saying, O God be mercifull to me a sinner. We must not be puft vp with the vaine opinion of the worth of our works how good soeuer they seeme to be, but we must runne on the race that is set before vs with feare and trem∣bling. As holinesse, so humblenesse and reuerence becom∣meth

the house of God, which wee are, if wee beleeue aright in the Sonne of God,* 1.755 and so liue as he hath commanded. A wise man feareth, and departeth from euill; but a foole rageth, and is carelesse, saith Salomon. Whereby he teacheth vs, that a re∣uerent feare of Gods Maiestie is a notable meanes to make a good man to auoid sinne. Passe the time therefore, I beseech you, of your dwelling here, in feare, and walke in those good workes which God hath ordained you to walke in, with feare and trembling, with feare (I say) and trembling, both in regard of the maiestie of God, whose eyes alwayes behold vs, lest you displease him; and in regard of the wicked, whose eyes are prying into whatsoeuer wee doe, that they may haue no aduantage against you. Grieue not the holy spirit, either by carnall securitie and carelesnesse to doe that good which yee should, or by vaine and proud presumption of the worth of that good which yee doe, but walke before the Lord as be∣commeth the Saints of God, with feare and trembling, fearing not to doe good, and trembling at the good which yee doe, lest either not doing that good which yee ought, or presuming of that good which yee doe, yee displease him who loueth you, and in whose loue is life and ioy for euermore. And let this be spoken touching the manner how wee ought to walke and to finish our course. Now followeth the reason why wee ought thus to walke.

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

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

Here then first that doctrine of free will is vtterly ouer∣throwne. If wee will or doe any thing that is good, it is God that worketh in vs both the will and the deed. Whosoeuer there∣fore shall tell you, that wee haue power in our selues to will and to doe that which is good, and that wee need only to bee holpen, but not wholly assisted by grace, beleeue him not. For I aske what it is that is left vnto vs, when both the will to doe good, and the deed it selfe, are giuen vs of God? If it be God that worketh in vs both the will and desire to doe good, and likewise the grace of doing that which is good, then what is it that wee can challenge vnto our selues? If it had beene said, that God is the Alpha and Omega, the beginning and the end of euery good thing that wee doe, then happily some star∣ting-hole might haue beene found. But when it is said, that it is God that worketh in vs both to will and to do that which is good, out of doubt all power is taken from vs of doing any thing that is good. True it is, that Adam before his fall had free will to chuse the good, and to refuse the euill: but by his fall he lost that which in his creation he had, euen all free will vnto all the things of the spirit; so that till such time as hee bee regenerate by the spirit of God, he cannot at all by his owne power vnderstand, thinke, will, or doe any thing that is good, but is wholly and only carried to that which is euill, and can doe nothing else but sinne, lying bound in the chaines of sinne, not as a man fettered, which hath a desire to be loose, but of himselfe naturally willing and desirous so to lie. The naturall man (saith the Apostle) perceiueth not the things of the spirit of God, for they are foolishnesse vnto him:* 1.756 neither can he know

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

Secondly, hence wee are taught whence all our sufficiencie and all our strength to walke in the wayes of God is, euen ••rom God, who is the alone author of all goodnesse, and the giuer of all blessings. What hast thou (saith the Apostle) that thou hast not receiued? To prepare our hearts vnto that which is good,* 1.757 this is from the Lord, for he prepareth the heart. To thinke a good thought, this is from the Lord, for wee are not sufficient of our selues to thinke any thing as of our selues, but all our sufficiencie is of God. To will and desire that which is good, and to doe that which is good, is likewise from the Lord, for it is God that worketh in vs both the will and the deed. So true is that of our Sauiour,* 1.758 Without mee yee can doe nothing. Where the meaning is not only that wee are so weake that we are not able of our selues to doe any thing that is good, vnlesse we be assisted by grace; but that wee are no more able than the branch that is pluckt from the tree is able to bring forth fruit. The summe of this point is, that the fruits of the spirit in vs are altogether from the spirit, euen as the fruits of the flesh are altogether from the flesh. Doest thou then at any time feele any good motions of the spirit within thee, any desire to

flie that which is euill, and to doe the thing that is good? Is thine heart enlarged to runne the way of Gods commande∣ments, and to glorifie thy Father which is in heauen? Are the bowels of thy compassion opened towards thy poore bre∣thren, to releeue the necessities of Gods Saints? It is God that worketh in thee all these, and whatsoeuer is like vnto these; and they are so many testimonies vnto thee of Gods holy spi∣rit dwelling within thee. Acknowledge therefore Gods mercy towards thee, who when thou wast in thy bloud, said vnto thee,* 1.759 thou shalt liue; that is, who when thou wast dead in sinnes and trespasses, and hadst no will to be raised from the dead sleepe of sinne whereinto thou wast fallen, hath quickned thee by his spirit, and of vnwilling made thee willing to doe those things that are good and acceptable in Gods sight. Glorie not in any good thing that thou hast, as though thou hadst not receiued it. For when thou wast as vnable to will or to doe any thing that is good, as the dead man is vnable to exercise any function of life, then did hee circumcise the foreskinne of thine heart, and did not onely worke in thee a power to will and to doe the thing that is good, but gaue thee also grace both to will and to doe the thing that is good. Glorie therefore in thy God, let thy soule reioyce in him, and let his praises be euer in thy mouth. He it is that filleth thy heart with good desires, and hee it is that directeth thy steps in the way wherein thou shouldest walke, and which leadeth vnto life. And why doth he shew such mercy on vs? Euen of his good pleasure.

Euen of his good pleasure.] Wee haue heard that it is God that worketh in vs both to will and to doe that which is good. And why doth he so? That God may be all in all, and all the glory of out saluation may be wholly his. The Apostle telleth vs, that this he doth euen of good pleasure: it so pleaseth him, and howsoeuer the cause or this his pleasure be hidden from vs, yet it is good, and iust, hee doth it euen of his good plea∣sure. Here then wee haue the first and furthest cause euen of the whole mysterie of our saluation. Hee hath predestinated and chosen vs vnto eternall life through Iesus Christ,* 1.760 before the foundation of the world. And why? The Apostle telleth vs he did it according to the good pleasure of his will.* 1.761 He hath opened

vnto vs the mysterie of his will. And why? This also he did ac∣cording to his good pleasure. He hath made vs accepted in his belo∣ued,* 1.762 by whom wee haue redemption through his bloud. And why? This also is according to his rich grace. He hath wrought in vs both to will and to doe the things that belong vnto our peace. And why? Euen of his good pleasure. Wilt thou then know why God hath chosen thee, and refused him; why hee hath made thee a vessell of honour, and him a vessell of dishonour; why he hath taken away the hardnesse of thy heart, and suffe¦reth him still to walke in the hardnesse of his owne heart; why he hath sanctified thy will, and left him in the frowardnesse of his owne will? Hee hath not done these things for any good thing which hee saw in thee, or for any goodnesse which hee foresaw would be in thee, not for thy birth, wealth, sex, or condition, but euen of his good pleasure: for looke into the whole booke of God, still thou shalt finde that the last and great cause of all our good is his grace, his mercy, his loue, his purpose, his will, the purpose of his will, his good plea∣sure, the good pleasure of his will. And when thou commest hither, here thou must stay thy selfe, and crie with the Apostle, O the depth of the riches both of the wisdome and knowledge of God, &c.* 1.763 If it be the potters pleasure to make of the same lumpe of clay one vessell to honour, and another to dishonour, who shall question further with him, when this answer is once gi∣uen. It was his pleasure, euen the good pleasure of his will?

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

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

LECTƲRE XXXV.

PHILIP. 2. Verse 14.15.

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

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

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

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

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

and earth. So wee reade that the Israelites often murmured,* 1.764 sometimes for want of water, sometimes for want of bread, sometimes for want of the cucumbers, and the pepons, and the leekes, and the onions, and the garleeke, and the flesh∣pots of Egypt, and for want of such things as caused their often murmurings, it is said that they returned in their hearts into Egypt. And such murmurers against God at this day are they who in this our time of want of bread, either breake out into such impatient speeches as these; What meanes the Lord to kill vs with famine? what greater sinners are wee than such and such that haue the world at will, and all things at their de∣sire? Would God hee would either mend these things, or make an end of vs: who can endure such a••••ard time? better to die any way, than to die of famine, &c. they (I say) that ei∣ther breake out into such impatient speeches, or through male-contentednesse seeke to raise vp seditions, and vprores, and rebellions in the common-wealth, so to procure a reme∣die by a worse mischiefe, are found to be murmurers against God, grudging at that which he doth, and seeking a way with∣out him to redresse it. But what was the end of those murmu∣rers amongst the children of Israel? Some of them were con¦sumed by fire from heauen, others were smitten with an ex∣ceeding great plague, others died being bitten and stung with fierie serpents; and of all of them this was true, that none of them came into the promised land. A fearfull end vpon mur∣murers against God: some die one way, and others are slaine another way, euery one hath a fearfull end, and neuer a one comes into the promised land, neuer a one enters into that heauenly rest, where only is rest and ioy for euermore. As therefore the Apostle exhorted the Corinthians, saying,* 1.765 Mur∣mur not as some of the children of Israel murmured, and were de∣stroied of the destroier; so I say vnto you, Take heede that none of you be found murmurers against God either for this his iudgement, whereby hee now doth most iustly visit our sinnes and our iniquities vpon vs, or for any thing else, lest his wrath bee kindled against you, and there bee none to de∣liuer you. For all these things whereof wee haue spoke, came vnto the children of Israel for ensamples, and were

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

Another sort of murmurers there are, which murmure a∣gainst their brethren, grudging either at their wealth, or at the loue and fauour, or at the credit and preferment wherein they go before them, and closely seeking their discredit, whis∣pering amongst their neighbours whatsoeuer euill they can deuise against them. So the Euangelists euery where testifie that the Scribes and Pharises murmured against Iesus, and a∣gainst his Disciples, because they saw that the people fell eue∣ry where vnto them, and followed them. So we read that the Grecians murmured against the Disciples of Christ,* 1.766 preten∣ding that their widowes were neglected in the daily ministring. And this principally is that murmuring which our Apostle in this place would haue abandoned, that wee should not ma∣ligne one another, that we should not haue any grudgings or heartburnings within our selues one against another, that we should not secretly and closly seeke the discredit or disgrace one of another. A fault whether more bad, or more common it is hard to say, and that euen amongst neighbours, amongst brethren. For what more ordinary then one neighbour for some cause or other to murmure against another? If hee be our superiour in wealth, or in honour, or in credit, wee mur∣mure against him as too great to dwell so neere vs, and be hee neuer so kinde vnto vs yet still we doe imagine that hee beares himselfe too much vpon his wealth, or vpon his birth, or vpon his place &c. and ouerlookes vs. If hee be our equall, wee grudge that hee should come forward as well as our selues, that he should be as much honoured, that hee should be as much loued, that he should be as well customed as our selues. If he be our inferiour, wee disdaine him, and that liuelihood which he hath wee wish vnto our selues, and would be content that hee should shift as he could. Thus a∣mongst all sorts there is murmuring, and grudging, and re∣pining; so that whereas all things should bee done without murmuring, nothing is done without murmuring. Yea, and which is the vile malice of this disease, if happily sometimes there be some iust cause, we speake not of it, we do not friend∣ly

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

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

And reasonings] This is the second thing which the Apo∣stle disswadeth, that wee should fall to reasonings about any thing that we doe. 1. That we should fall vnto open brawling or quarrelling, or contentions one with another. Wee read that when there was fallen a debate between the heardmen of Abrahams cattell, and the heardmen of Lots cattell, Abraham said vnto Lot,* 1.767 Let there be no strife, no brawling or falling out be∣tweene mee and thee, neither betweene mine heardmen, and thine heardmen: for we be brethren. See how carefull Abraham was to stay all contention and brawels. He was Lots elder, and Vn∣cle, and so his better in that respect, but he standeth not vpon that; neither doth he hearten his seruants, and set them on, as the manner of some is, but he goes vnto Lot, and talkes with him of the matter, and that not hotly, but kindly and friend∣ly, with great meeknesse of loue, and requests him that there may be no brawling or contention betweene their seruants, or betwixt themselues; and to that purpose he both vseth rea∣sons to perswade thereunto, and yeeldeth of his right rather then there should be any such betwixt them. Whereby you see this holy Patriarches iudgement of them: rather then he would haue any brawles and contentions with his brother, he would resigne that right vnto him which hee might rightly haue chalenged vnto himselfe. Now what account the Apo∣stle makes of brawling and contention, and discords of men one with another, ye may cleerely see by those notable fruits of the flesh wherewith he sorteth this fault whereof wee now speake,* 1.768 as namely, with adulterie, fornication, idolatrie, witch∣craft, heresie, murther, drunkenesse, gluttony, and such like. Ye see then what vice it is from whence the Apostle here disswa∣deth vs, when he disswadeth vs from reasonings, and brawles, and contentions one with an other; euen from that which A∣braham by his example hath taught vs to redeeme with the losse of our owne right, and from that which the Apostle sorteth amongst the most vgly monsters which reigne a∣mongst men. And these brawlings, and contentions, and dis∣cords

are the fruits which follow those murmurings, and pri∣uie grudgings whereof we spake before. For as wood and fewell is vnto the fire, so are those close murmurings vnto these open brawles and contentions, euen the very ground and matter whereout they do spring: and as the fire long co∣uered and smothered is not alwaies kept vnder but at length bursteth out into a flame; so those concealed hatreds howso∣euer for a time they lie boyling within the breast of him that fostereth them, yet do they at length shew themselues in their colours, euen breaking out into open strifes and contentions. It standeth vs vpon to strangle both the mother, and the daughter, to auoide both the one, and the other, least yeelding possession in our hearts vnto the one wee our selues be ouer∣taken and strangled with the other. And to this end as the A∣postle before exhorted vs to doe all things without murmu∣ring, so now to do all things without reasonings and conten∣tions one wi••h another. The Apostle thus writeth to the Co∣rinthians, I feare lest when I come among you I shall not finde you such as I would, and least there be among you strife, enuying, wrath,* 1.769 contentions, backbitings, whisperings, swellings, and discord. I doe not, neither can I charge you with any of these things. Only with the Apostle I exhort you that there be no debate, or quarrelling, or iarring, or contention, or strife amongst you. Let not euery foolish and flying word, euery toying and tri∣fling matter breede brawles, or kindle the coles of dissensi∣on amongst you. It is the counsell of wise Salomon,* 1.770 Goe not forth hastily to strife, least thou know not what to do in the end ther∣of, when thy neighbour hath put thee to shame; but debate thy mat∣ter with thy neighbour In which words he teacheth vs quickly to cut off all occasions of strife and contention, and to vse charitable conference one with an other for the taking vp of all such things as may breede strife and contention. Againe, in an other place saith the same Salomon:* 1.771 the beginning of strife is as one that openeth the waters; therefore ere the contention bee medled with leaue off. Where hee likeneth him that mooueth and beginneth strife vnto a man that by plucking vp a sluce lets in the waters which before were shut vp, and so drownes whatsoeuer is in the way. But the thing which therein hee

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

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

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

this possible? Could our Sauiour Christ himselfe, or could his Apostles and Disciples escape the reproofe and hatred of the Iewes? No, they could not: neither can we. For our Sa∣uiour himselfe, hath told vs, that the world, i. the wicked men of the world shall hate vs, aad speake all manner of euill a∣gainst vs for his sake, falsly.* 1.772 Yet therefore were they blame∣lesse, because the Iewes hated them without a cause, as our Sa∣uiour saith of himselfe,* 1.773 because there was no iust cause of their reproofe. And so it is said of Zacharias and Elizabeth his wife, that they walked in all the commandements and or∣dinances of the Lord without reproofes. Without reproofe: how? in respect of God? no: but in respect of men they were without reproofe, inasmuch as they gaue no iust cause of ex∣ception against them vnto any man. And this is it whereunto we must bend our selues, and our studies, euen so to liue as that we giue no iust occasion of offence or complaint of vs vnto any man either by word, or by deede. Yea, but this also is im∣possible, so to liue as not to giue many times iust occasions of offences, iust occasions of reproofes. True it is: for who is he that liues so well, that giues not iust occasions of reproofes? But what then? must we not therefore study so to liue as not to giue any iust occasion of reproofe? Our Sauiour Christ telleth vs that we must be perfect euen as our Father which is in heauen is perfect. A thing altogether impossible for vs to be perfect in this life. Yet must we euen in this life striue there∣unto, that though we cannot come as farre as wee should, yet we may endeauour to come as farre as we can; euen as our A∣postle witnesseth of himselfe, where he saith,* 1.774 I forget that which is behinde, and endeauour to that which is before, and follow hard toward the marke &c. Where he plainely sheweth that though he could not come vnto perfection yet he laboured thereun∣to Right so, although we cannot be blamelesse, nor happily without iust occasion of blame and reproofe, yet must wee studie and endeauour so to liue amongst men as that neither by word not by deede wee giue them iust occasion to com∣plaine of vs, or to blame vs. But how farre a great many in these last and worst daies are from this study and endeauour, he seeth little that seeth not. When the Apostle saith, doe all

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

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

to be pure from all contagion of sinne. Yea but the stars are vncleane in his sight: how much more man, a worme, e∣uen the sonne of man which is but a worme: and he hath laid folly vpon his Angels, how much more vpon vs that dwell in houses of clay, whose foundation is in the dust, which shall be destroyed before the moth? True it is, none can say I haue made mine heart cleane, I am cleane from my sinne, but if God should dispute with vs wee could not answere him one thing of a thousand. Yet ought wee to endeauour to be pure euen from all contagion of sinne, and to keepe our selues vn∣spotted of the world. And if so, then ought we to be simple, and sincere, and plaine dealing in all our words and workes,* 1.775 which the Apostle especially here intendeth. Be ye wise, saith our Sauiour, as Serpents, and innocent as Doues. Where the same word is vsed that here is vsed. And albeit that be spo∣ken in particular there vnto the Apostles, yet the vse is gene∣rall that all should be innocent as Doues, all should leade a life pure from all fraud and guile. So of that which in parti∣cular the Apostle speaketh vnto seruants,* 1.776 Seruants be obedient vnto them that are your Masters, according to the flesh, with feare and trembling in singlenesse of your hearts as vnto Christ: Of this I say we ought to make this generall vse, that wee ought to speake and doe all things in singlenesse of our hearts as vnto Christ. For as Iames saith,* 1.777 the double minded man is vnconstant in all his waies. He that hath a heart and a heart, he that can dis∣semble with his lips, and flatter with his tongue, there is no trust to be giuen vnto him. Our speach ought to be simple, yea, and nay, and we our selues ought to be simple, and pure in heart, that both in word and in worke wee may be found sincere, and intire. A point not vnworthy your meditation, but most needfull to be practised. For this yee must know that the more fraud and guile ye vse be it in word, or bee it in worke, the farther ye are from God, and the neerer ye are vn∣to the Prince of this world. Be not afraide of being too pure, and too too precise. When ye haue studied this point as much as ye can yet ye shall still be impure enough, and too far short of that puritie which should be in you. Study to be as in word, so in deede, and pure in both. Let there be no deceitfulnesse

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

LECTƲRE XXXVI.

PHILIP. 2. Verse 15.

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

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

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

Here then is a third marke set downe for vs to shoot at, a third thing whereunto wee must bend our selues and our whole studies, euen that it may bee knowne that wee are the sonnes of God. Knowne, vnto whom? Both vnto our selues, and vnto others. Our labour and endeuour must be, that we may know our selues to be the sonnes of God, and that others may also know that wee are the sonnes of God.* 1.778 Giue all dili∣gence (saith Peter) to make your calling and election sure. In which words of the Apostle, yee see how carefully the Apo∣stle would haue vs to be imployed in this studie: hee would haue vs to giue all diligence hereunto, that we may be sure that wee are the sonnes of God, elect and chosen in Christ Iesus before the foundation of the world. Our election it is accor∣ding to the good purposes of his will, who hath predestinated vs vnto eternall saluation. Our adoption likewise into the sonnes of God through Iesus Christ, it is according to the ri∣ches of his grace and fauour towards vs. And these things, euen our election, and adoption into the sonnes of God, are most sure in themselues, neither can they by vs any way bee procured either to be if they be not, or being, to be more sure than they be. For whom hee hath chosen and adopted into sonnes, them he hath chosen and adopted before the founda∣tion of the world, and his decree is beyond all degrees of com∣parison more vnalterable and vnchangeable than are the lawes of the Medes and Persians. Yet such are the mercies of our God towards vs, that howsoeuer wee can helpe nothing vnto our election, or vnto our adoption into the sonnes of

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

Yea but you will aske mee how this may appeare either vn∣to our selues or others, that wee are the sonnes of God? I an∣swer out of the Apostles, euen by walking without rebuke in the middest of a naughtie and crooked nation, by the fruits of the spirit shewing themselues in the holinesse of our conuersa∣tion:* 1.779 For as many as are lead by the spirit of God, they are the sonnes of God. Now who are they that are lead by the spirit of God? Euen they that by the power of the spirit of sanctifica∣tion mortifie the deeds of the body, as there the Apostle sheweth, and bring forth the fruits of the spirit. So then they which walke not after the flesh, but after the spirit, flying from sinne as from a Serpent, and being zealous of good workes, they haue an infallible testimonie that they are the sonnes of God, and heires of eternall life. Hereby then wee our selues know that wee are the sonnes of God, euen by the fruits of the spirit, which hee hath giuen vs. And therefore Peter in the place before alleadged, Giue diligence to make your calling and election sure, immediately addeth, For if yee doe these things, that is, if yee bring forth those fruits mentioned before, ye shall neuer fall. Where the Apostles plainly sheweth, that the way to confirme our election vnto our selues, is by the fruits of the spirit which he hath giuen vs. Hereby likewise wee make it apparant vnto others that wee are the sonnes of God, if wee walke in those good workes which God hath or∣dained

vs to walke in. And therefore our Sauiour Christ ex∣horteth vs, saying, Let your light so shine before men,* 1.780 that they may see your good workes, and glorifie your Father which is in hea∣uen, euen him whose sonnes they shall know you to bee by those good workes which they shall see you doe. So that as the end wherefore wee were predestinate to bee adopted into the sonnes of God through Iesus Christ, was that wee should be holy, and without blame before God in loue; so the meanes whereby wee are declared both to our selues and others to be the sonnes of God, is our holy conuersation, and walking without rebuke in the middest of a naughtie and crooked na∣tion. When therefore I say that we ought to giue all diligence that we may appeare to be the sonnes of God, the meaning is, that we ought to be holy in conuersation, and without blame in the middest of a naughtie and crooked nation, that so it may appeare that wee are the sonnes of God.

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

of our adoption into the sonnes of God, and the certaine fruits of that spirit whereby we are sealed vntill the redempti∣on of the possession purchased vnto the praise of his glory. If thou desire further proofe of these things, looke into the holy scriptures, and they shall instruct thee sufficiently here∣in.* 1.781 Blessed (saith our Sauiour Christ) are they that hunger and thirst after righteousnesse. Where our Sauiour sheweth that not they alone which are righteous, but they also which hunger and thirst after righteousnes are blessed, and consequently the sonnes of God. So we read that Abrahams willingnes to offer vp his onely begotten sonne Isaac for a burnt offering vnto the Lord,* 1.782 was accepted with God for as sure a proofe of his faith and obedience, as if he had offered him vp indeede. Insomuch that in regard of his willingnes thereunto, the Apostles plainely say, that he did offer vp Isaac when he was t••ied.* 1.783 So litle difference the Holy Ghost putteth betweene the will and the deede, when the will is inclined vnto that which is good.* 1.784 The like may be said of Dauids willingnesse and desire to build a Temple vnto the Lord. He builded it not, yet his purpose and desire to haue builded it was accepted with God. And generally this is true, that the will and desire is accepted with God as the deede: so that the will, and de∣si••e, and indeuour to walke in the waies of God without re∣buke, doe plainely s••ew vs to be the sonnes of God, and are ac∣cepted with God as if we walked holy and without blame. The like is to be said of striuing against sinne, that euen the very striuing against sinne doth plainely shew vs to be the sonnes of God. For proofe whereof what neede any other than that example of the blessed Apostle Paul, who hath re∣gistred such a dangerous fight in himse••fe betweene the flesh and the spirit, that it made him cry out, O wretched man that I am,* 1.785 who shall deliuer me from the bodie of this death. And yet because in his inner man, and in his spirit he delighted in the law of God, he addeth immediatly in the next words follow∣ing,* 1.786 I thanke my God through Iesus Christ our Lord, to shew that in the strife the flesh tooke the foyle, & he by the power of his Lord & Christ did stand. The assaults of the flesh made him to cry, O wretched man &c. and the conquest of the spirit made

him to adde, I thanke God &c. Such a strife & fight the blessed Apostle had in himselfe; and such a strife & fight all the chil∣dren of God haue within themselues; & this striuing in them is a witnes vnto them that they are the sonnes of God. For to turne a litle aside vnto the sonnes of Belial, & children of dis∣obedience, what strife or fight at all is there in them betwixt the flesh and the spirit? what denying of vngodlines and worldly lusts? what care to subdue the flesh vnto the spirit? what flying of the corruptions which are in the world through lusts? what loue of God or good men? what desire to liue soberly, righ∣teously, and godly in this present world is in them at all? Nay contrariwise they delight in vnrighteousnes, & sell themselues to worke wickednes, they commit sin euen with greedines, & gladly giue their members seruants to vncleannes and to ini∣quitie to commit iniquitie; they hate to be reformed, and cast the word behind their backs; they refuse to hearken to instru∣ction, and stop their eares at the voice of the charmer charme he neuer so wisely. And therefore the Apostles calleth them a naughty and crooked nation, because they quite peruert the straight waies of the Lord, giuing their members as weapons of vnrighteousnes vnto sin, which should be giuen as weapons of righteousnes vnto God. So farre they from striuing against sin, and from a desire to walke holy & without blame. Onely they that are the sonnes of God feele this strife, and this desire within themselues, and this very strife against sin, and desire to walke after the spirit without blame in loue shewes plainely that we are the sons of God. Thus then yee see what should be our studie in the whole course of our life, to wit, as that we may be blamelesse, & that we may be pure; so that we may be knowne to be the sonnes of God euen vnto those amongst whom we liue. Ye see likewise how this may be known not vn∣to others only but vnto our selues, both vnto our selues & o∣thers, euen by the spirit of sanctification,* 1.787 which both witnesseth vnto our spirits that we are the sonnes of God, and which by the fruits and effects which it worketh in vs sheweth asmuch vnto others. And howsoeuer our sanctification here in this life be vnperfit, yet yee see that our very striuing against sinne, and our desire to be holy and without rebuke plainely doth

and may shew both vnto our selues, and vnto others that we are the sonnes of God. Comfort then thy selfe, ô thou affli∣cted soule whosoeuer thou art, that so gronest vnder the bur∣then of thy sinnes that thou wantest this sweet comfort of thy soule. For tell me, doest thou feele in thy selfe a striuing against sinne; art thou touched with remorse and compunction of heart for thy sinnes; doest thou desire to lead a life according to Gods will, and hast thou a longing after this comfort that thou art the childe of God? Whatsoeuer be thine infirmities, how crimson-died so euer thy sinnes be, whatsoeuer doubts else thou callest, yet doubt not, thou art the sonne of God, and vnto thee belongeth the inheritance of the sonnes of God. For it is the spirit, euen the spirit of sanctification that filleth thy heart with good desires, with desire to flie that which is euill,* 1.788 and with desire to doe that which is good, and be that hath begun this good worke in thee will performe it vntill the day of Iesus Christ, when thou shalt be crowned with glory and immortalitie in the highest heauens. As for the wicked and vngodly of the earth which wallow in their wickednesse, and make a mocke of piety and religion, which haue not God in all their thoughts, nor make mention of his name with their lips, vnlesse it be to blaspheme and dishonor his holy name, they haue no part in this comfort, this reioycing in the spirit belongeth not vnto them. But for vs, beloued, let vs labour and striue to haue this comfort sealed vnto our soules, that we are the sonnes of God, by our striuing against sinne, and our carefull endeuour to walke without rebuke. Yea let vs so looke vnto our steps and take heede vnto our waies; let vs so decline the pleasures of sinne, and delight our selues in the law of the Lord, that men seeing the mortification of our earthly members, and the integritie of our conuersation may haue nothing concerning vs to speake euill of, but may say that God is in you indeede, and so may glorifie him in the day of visitation.

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

pricked therewith? True: wee liue amongst wicked men whose hearts are set on mischiefe, euen as the Apostle here saith, that the Philippians liued in the middest of a naughty and crooked nation. Yet the Apostle yee see writeth vnto them to walke so both before God, and with their neighbour that they might be blamelesse and pure, and the sonnes of God without rebuke in the middest of a naughty and crooked na∣tion. Which teacheth vs thus much, that howsoeuer the whole wolrd lieth in wickednes, as the Apostle speaketh,* 1.789 yet may we liue in the world, and amongst the enemies of the light, as children of the light, and as the sonnes of God, shewing our selues to be so euen vnto them by walking with all care to be without rebuke amongst them. Otherwise no doubt the Apostle would haue bid them to get out from amongst that naughty and crooked people, that so being separated from them they might not be defiled with their vncleane conuersa∣tion: whereas now he warneth them so to order their steps that they may be knowne to be the sonnes of God by walking with all carefulnes to be without rebuke in the middest of a naught & crooked nation. There is great danger indeed that we shall be defiled with pitch if we touch it, & that we shall be pricked with thornes if we walke in the middest of thornes. Proofes hereof there are too too many in all places. Ioseph be∣ing caught in the waies of God feared God no doubt:* 1.790 yet after that he had liued a while in Pharaohs Court he learned too readily to sweare by the life of Pharaoh.* 1.791 So it is said that whiles Israel abode in Shittim, the people began to commit whore∣dome with the daughters of Moab. And common experi∣ence teacheth vs that there is nothing more pernicious and dangerous then is conuersing with the wicked. For such commonly we are as they are with whom we conuerse: and this ye shall alwaies finde to be most true, that sooner and oft∣ner is he that is good made worse by him that is bad, then he that is bad is bettered by him that is good. Whereupon it is that so many caueats are euery where giuen to beware of the company and inticements of the wicked.* 1.792 As where it is said in the Prouerbs, My sonne if sinners doe intise thee consent thou not: if they say, come with vs &c. And againe, enter not into

the way of the wicked,* 1.793 and walke not in the way of euill men: a∣uoide it, and goe not by it; turne from it, and passe by. In both which places Salomon would haue vs to take heede of the com∣pany and fellowship of the wicked, as a thing very dangerous. And certainely so it is, and therefore great heede to be taken, lest by conuersing with the wicked we be defiled with their vncleane conuersation. Our care therefore must be that we may with the Prophet Dauid protest, and say, I haunt not with vaine persons,* 1.794 neither keep company with the dissemblers: I hate the assembly of the euill,* 1.795 & haue no company with the wicked. For bles∣sed is the man that doth not walke in the counsell of the wicked, nor stand in the way of sinners, nor sit in the seate of the scornefull. What then? Because the case so standeth that the whole world lieth in wickednes, must we needs seuer our selues from the company of men, and either shut vp our selues in some cloister, or get vs into the wildernes there to lead a solitarie life? So some haue thought, and so some haue done, preten∣ding that cause that they might not be defiled with the cor∣ruptions of the world. But this is a thing altogether need∣lesse,* 1.796 as the example of iust Lot sheweth, the integritie of whose holy conuersation amongst the wicked Sodomites is re∣gistred both in the old and new Testament. If it be so there∣fore that either through the generall iniquitie of the time, or vpon what reason else soeuer, we doe conuerse and liue in the middest of a naughty and crooked nation, we see we may liue in the amongst them without iust rebuke as the sonnes of God. Nei∣ther being thus seated amongst the wicked and vngodly are wee by and by to thinke of a cloister, or a wildernesse to dwell in, but rather we are to thinke of these precepts fol∣lowing.

* 1.797First, that we fashion not our selues like vnto the world, that is, that we grow not like vnto the wicked of the world in life and manners, and so be defiled by their vncleane conuersation. For whatsoeuer is in the world, as the lust of the flesh, the lust of the eyes,* 1.798 and the pride of life, is not of the Father, but is of the world. We must not therefore suffer our selues to be entang∣led with these things, we must not walke in the paths of the wicked. 2. We must, by the example of iust Lot, be euen

vexed in our soules when we see and heare the vnlawfull and vngodly deeds of the wicked. As also we read of Dauid,* 1.799* 1.800 where he saith, I saw the transgressors and was greeued, because they kept not thy word. And againe, Mine eyes gush out with ri∣uers of water, because they keepe not thy law. And againe,* 1.801 Feare is come vpon me for the wicked that forsake thy law. And againe, My zeale hath euen consumed mee, because mine enemies haue forgotten thy word. All which shewes how we should be affected at the contempt, and at the vngodly conuersation of the wick∣ed, it should euen be a paine and griefe vnto vs. 3. We must after the example of Noah, that preacher of righteousnes, ad∣monish the wicked of their waies, and warne them of the iudgments of God against all vnrighteousnes and vngodli∣nes. For albeit they scorne admonition, and make a mocke of instruction, yet must we, as conueniently we may, put them in minde of such things as belong vnto their peace, and accompanie saluation. 4. We must in holinesse of life, and integritie of conuersation amongst them shew our selues to be the sonnes of God, that if it be possible our conuersation may winne them to walke in the waies of Christ. So our Sa∣uiour willeth, saying, Let your light so shine before men that they may see your good workes, and glorifie your father which is in hea∣uen. These I say are the precepts which if we follow, wee neede not to thinke of cloister, or of desert, or of going out of the world, but we may liue with a pure conscience, and as the sonnes of God, be the sonnes of men neuer so wicked amongst whom we liue. This I say we may doe. Howbeit I doe not hereby encourage any either to thrust himselfe into the companie of the wicked when he neede not, or longer to stay amongst them then he should. But this I exhort, especi∣ally that yee fashion not your selues like vnto the wicked of the world; and next that yee auoide the company of the wick∣ed and vngodly. At no hand suffer your selues to be defiled by their vncleane conuersation, and if yee may keepe your selues from their assemblies. In a word, studie to be the sons of God without rebuke in the middest of a naughty and croo∣ked nation; and the more wicked that they are with whom yee liue, be yee the more carefull of your conuersation, that

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

* 1.802Lastly, hence I note what we are by nature before wee be regenerate and borne againe by the spirit; We are euen a naugh∣tie and crooked nation, as the Apostle here speaketh; an euill and adulterous generation, as our Sauiour speaketh; a froward and crooked generation, as Moses speaketh; a faithlesse and stubborne generation, as Dauid speaketh, a sinfull nation, a people laden with iniquity,* 1.803 a seede of the wicked, corrupt children, as Esay speaketh, children of wrath, and children of disobedience, as the Apostle speaketh. Our thoughts wicked, our will depraued, our vnderstan∣ding darkened, our throates open sepulchres, our tongues full of de∣ceit, &c. So vnpure that euen our mindes and consciences are defiled, so vntoward that wee cleane peruert the straight waies of the Lord, and in stead of giuing our members wea∣pons of righteousnesse vnto God, making them weapons of vnrighteousnesse vnto sinne, and in stead of seruing God, al∣together yeelding our selues seruants vnto sinne. Most mise∣rable and wretched is our state, darknesse without light, igno••rance without vnderstanding, foolishnesse without wisedome, before such time as all mists of darknes, ignorance, and foo∣lishnesse be expelled by the bright beames of Gods holy Spi∣rit, and we brought vnto the glorious liberty of the sonnes of God. Yea and such thou standest, as by nature thou art who∣soeuer thou art that sleepest in sinne, and delightest in vnrigh∣teousnesse, making no conscience of thy waies, but treasuring vnto thy selfe wrath against the day of wrath, and of the de∣claration of the iust iudgement of God. But thou that fearest God, and walkest in his waies consider from what bondage & into what freedome the Lord hath brought thee, how of a childe of wrath, of death, and of hell he hath brought thee into the glorious libertie of the sonnes of God, and made thee an Heire of euerlasting glory, how he hath sanctified thy cor∣rupt will, and heart, and vnderstanding, how hee hath new moulded thee, and framed thee, and renewed thee, how hee

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

LECTƲRE XXXVII.

PHILIP. 2. Verse 15.

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

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

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

1. In that the Apostle calleth the Philippians light, I note the singular prerogatiue and honour of all the faithfull mem∣bers of Christ Iesus. For that which the Apostle here giueth to the Philippians, belongeth to all the faithfull. All the faithfull children of Christ are called lights, shining lights, lights shi∣ning in the world. Now for our better instruction how they are called lights, we are to vnderstand that there are foure spe∣ciall lights mentioned in the holy Scriptures. The 1. is that light, Christ Iesus, the light of the world, and the brightnesse of his father. This light by a principall prerogatiue is called that light, that true light which lighteth euery man that com∣meth into the world, that sonne of righteousnesse, that starre of Iacob, that day spring from an high, that brightnesse of his fathers person. 2. The word of God in many places of the Scriptures is tearmed a light, as where it is said, Thy word ô Lord is a lanthorne vnto my feete,* 1.804 and a light vnto my pathes: As also where the godly are commended by the Apostle Peter, for that they attend vnto the sure word of the Prophets, as vn∣to a light that shineth in a darke place. By this light the holy Ghost illuminateth the blindnesse and darknesse of our grosse vnderstandings, and directeth vs in the waies of God which leade vnto saluation. 3. The Apostles and Ministers of Christ Iesus are called lights, as where our Sauiour saith vnto them, yee are the light of the world.* 1.805 Which glorious title is giuen vn∣to

them, both because of that testimonie which they giue vn∣to that true light, the euerlasting sonne of God Christ Iesus, and because of the Gospell of Christ Iesus which they preach vnto vs. 4. All the faithfull members of Christ Iesus, all Christians are called lights: as where the Apostle telleth the Ephesians, that they were once darkenes,* 1.806 but are now light in the Lord, and therefore exhorteth them to walke as chrildren of the light; and in this place of our Apostle, where they are cal∣led lights in the world, shining among the sonnes of darknesse, and holding forth the word of life. Now the faithfull are called lights in these respects: 1. In respect of Christ Iesus that true light which lighteneth euery man that commeth into the world, inasmuch as he hath vouchsafed to communicate his light vnto vs, and by the bright beames of his holy Spirit shining into our hearts to expell thence the thicke mists of blindnes, darknesse, and ignorance. For whatsoeuer light the faithfull haue they haue it from him, who hath light in himselfe, and of himselfe, and in whom is no darknesse. They borrow their light from him, euen as the Moone, and the starres doe bor∣row their light from the Sunne in the firmament. For hee is the sonne of righteousnesse which springing from an high hath through the tender mercy of our God visited vs, to giue light to them that sit in darknesse, and in the shadow of death, and to guide our feete into the way of peace, and so farre as this light shineth vnto them their darknes is turned into light, and they are tearmed lights of that light which they haue from this sonne of righteousnesse. So that when the holy Ghost calleth the faithfull, lights, hee noteth therein the fel∣lowship which they haue with Christ Iesus, from whose most cleare light they borrow their light. 2. The faithfull are cal∣led lights in respect of the word, inasmuch as they beleeue, and embrace, and professe the holy word of God which hee hath ordained to be a lanthorne vnto our feete, and a light vn∣to our steps. For albeit it be the son of righteousnesse alone, by the bright shining beames of whose holy Spirit our darke∣nesse is turned into light, and we made lights in the world; yet because we receiue this light by the ministerie of the word therefore both the word itselfe is called light, and they like∣wise

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

1. In that the faithfull are called lights, not from any light in themselues as of themselues, but from that light which they haue and borrow from Christ Iesus that sonne of righte∣ousnesse, this may teach vs what we are without Christ Iesus, euen darknesse without light, men sitting in darknesse and in the shadow of death. For looke into the best things that wee haue. Our reason what is it but grosse darknesse? our wise∣dome what is it but meere foolishnesse? Our vnderstanding what is it but blinde ignorance? for the naturall man, 1. Hee on whom this sonne of righteousnesse hath not yet shined, perceiueth not,* 1.807 nay he cannot perceiue by all the reason, wis∣dome, and vnderstanding that he hath, the things of the spirit of God.* 1.808 And therefore the Apostle writing to the Ephesians telleth them thus, yee were once darknesse, to wit, before the sonne of righteousnesse had shined vpon them, but are now light in the world, now that the sonne of righteousnesse had shined vpon them their darknesse was turned into light. Where he most plainely sheweth what is the state of all men both before and after that the sonne of righteousnesse haue shined vpon them: before, they are darknesse, after they are light. O what a good and gracious God then haue we, who when we sate in darknesse, and in the shadow of death gaue vs this light, and so translated vs out of darknesse into light. Not vnto vs ô Lord, not vnto vs but vnto thy name giue the praise, for that thou hast called vs out of darknesse into thy maruel∣lous light. When we walked in darkenesse thou madest vs to

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

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

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

Thirdly, in that the faithfull are called lights in respect of their holy life and conuersation, this may teach vs what man∣ner of conuersation will best become vs if wee will be lights in the world. The light of our holinesse of life and integritie of conuersation must so shine before men, that they may see our good workes, and glorifie our Father which is in heauen Yee were once darknesse (saith the Apostle to the Ephesians) but are now light in the Lord;* 1.809 walke as children of the light. In which words the Apostle plainly sheweth, that being made lights, wee ought to walke as children of the light, approuing that which is pleasing vnto the Lord, hauing no fellowship with the vnfruitfull workes of darknesse, but reprouing them, if not by word, for that wee cannot all at all times doe, yet at least by the example of our holy and vnblameable life. But of this wee shall haue more occasion anon to speake. Let this suffice to be spoken generally why the faithfull children of God are called lights, and of the instructions which the reasons there∣of may minister vnto vs.

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

they communicate it to others. Touching the first, light yee know is not called light, vnlesse it haue light in it selfe, in what∣soeuer darknesse it shine. The faithfull children of God then, if they will be, as here they are called, lights, they must still so looke vnto themselues and their owne wayes, that howsoeuer they walke amongst the children of darknesse, yet they suffer not that light which is in them to be darkened, but that they shine as lights in the world amongst them whose hearts are set on mischiefe. The Sunne when it setteth forth as a Giant to runne his course, casteth forth his beames, and they are dispersed throughout all places of the earth. And albeit often times it light and shine vpon most loathsome and filthy pla∣ces, yet still doth it remaine in his owne puritie, not at all de∣filed therewith. Herein these lights (I meane the faithfull children of God) must resemble this light of the Sunne. It cannot be that they should not at all conuerse with wicked and vngodly men, for then they must goe out of the world,* 1.810 as the Apostle saith: but herein they must be as lights; though they liue amongst wicked and vngodly men, yet must they keepe themselues vnstained of the corruptions which are in the world through lusts; though they haue to doe with pro∣phane and impure men, yet must they retaine still within themselues the puritie of the sonnes of God. And therefore the Apostle in the place before alleadged thus exhorteth, Haue no fellowship with the vnfruitfull workes of darknesse. Hee doth not simply forbid all fellowship with the children of darknesse, but with the vnfruitfull workes of darknesse, such as are gluttonie and drunkennesse, chambering and wanton∣nesse, strife and enuying, and the like: with the filthinesse of these and the like fruits of sinne hee would haue vs not to de∣file our selues. For what fellowship (as saith the Apostle) hath light with darknesse? Surely no more than hath righteousnesse with vnrighteousnesse, the beleeuer with the Infidell, or Christ with Belial. If then we be such lights as here the faith∣full children of God are tearmed, no question wee hate all fellowship with the vnfruitfull workes of darknesse: and if we haue fellowship with the vnfruitfull workes of darknesse, then wee are no such lights. A rule whereby yee may quickly trie

and examine whether ye haue that light in your selues which yee heare the faithfull children of God should haue in them∣selues. Light where it is, expelleth all darknesse. If then yee haue the light of the sonnes of God within your selues, yee haue no delight in the workes of darknesse. Now what the workes of darknesse are yee know out of the Apostle, euen gluttonie and drunkennesse, chambering and wantonnesse, strife and enuying, and generally all the workes of the flesh, euen whatsoeuer things are such as the doing whereof may not well abide the light. Examine your selues of these things, and condemne your selues, that ye be not condemned of the Lord. If any of you be tainted with any of these things, purge out this old leauen, that ye may be a new lumpe; cleanse your vessels from these filthy dregges, I meane, your selues from these pollutions of sinne, that ye may be an holy Temple vn∣to the Lord. True it is, God alone is light without any dark∣nesse, and there is no childe of God whose light is not dim∣med with some darknesse. But this is no ground for thee, that therefore thou maist wallow in wickednesse and maist delight thy selfe in the workes of darknesse. Thou if thou wilt be the childe of God, thou must come as neere vnto God as thou canst: as hee is light without darknesse, so thou must striue thereunto. And therefore thou must striue to abandon all sinne and wickednesse, thou must be carefull to walke ho∣nestly as in the day, thou must approue in thine heart, and in thy word, and in thy workes, that which is pleasing to the Lord. And this if thou doest, whatsoeuer is wanting shall be imputed vnto thee, and the light that is in Christ Iesus shall be thine, and expell whatsoeuer darknesse is in thee. Suffer therefore the same words of exhortation that the Apostle vseth to the Ephesians,* 1.811 Walke not henceforth as others doe, in va∣nitie of their minde, &c. And againe with the same Apostle I say vnto you,* 1.812 The night is past, the day is at hand, let vs there∣fore cast away the workes of darknesse, &c. Haue light in your selues, and communicate the light that is in you vnto others: which is the second qualitie mentioned here by the Apostle.

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

others. How? Not so much in word, and talke, as that by the example of their life they gaue plaine proofe that the word of life dwelt in them plenteously. Whence I noted another qualitie necessarily requisite in all the children of God, which is, that they haue not only light in themselues, but they also communicate the same vnto others. The children of God must not thinke it enough to keepe themselues vnspotted of the world, but they must by word, and deed, and example of life, helpe to pull others out of the fire. The Prophet descri∣bing the wicked man by certaine fruits of the flesh, amongst other things saith he, When thou sawest a theefe,* 1.813 thou runnest with him, and hast beene partaker with the adulterers. But the faithfull seruant of God must not only be no such man as will runne with others vnto mischiefe, but hee must reproue the sinnes of vnfaithfulnesse, either by word, or at least by exam∣ple of life, that either by word, or by example of life hee may reclaime the wicked from the wickednesse of his wayes. The Sunne (yee know) keepeth not his light vnto it selfe, but com∣municateth it to the benefit of all creatures vnder heauen. The Moone and the starres likewise, which haue their light from the Sunne, doe the like. The like also must the sonnes of God doe. That light which they haue by their fellowship with Christ Iesus the Sunne of righteousnesse, whether it bee the light of the knowledge of Gods will reuealed in his word, or the light of the spirit of sanctification, all the light that is in them they must communicate to the benefit of their bre∣thren, doing good vnto all, and turning many vnto righte∣ousnesse. And albeit the Ministers of Christ, and dispensers of Gods holy mysteries, ought especially to be such lights as now wee speake of, holding out the word of life vnto others, and turning many vnto righteousnesse, both by word, and by example of life; yet wee see that also all the faithfull chil∣dren of God ought to be such lights, as hauing the word of life in them, shew plainly that they haue it, in that the fruit thereof breaketh forth in them, sometimes in word, and al∣wayes in example of life, vnto the benefit of their brethren. The word of life must be hid euen in the hearts of all the sonnes of God, and it they must hold out in holinesse of life,

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

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

The last thing which I note in these words is the glorious title giuen vnto the word of God. The word of God, and the Gospell of Iesus Christ ye see is heere caled the word of life. So likewise Peter calleth it when he saith vnto Christ, Master,* 1.814 to whom shall wee goe? Thou hast the words of eternall life. So likewise the Angell calleth it where hauing brought the Apo∣stles out of prison, hee saith vnto them, Goe your way,* 1.815 and stand in the Temple, and speake to the people all the words of this life. Now the reasons why the word of God and the Gospell of Christ Iesus is called the word of life, are many: As first it is called the word of life, because by it wee are begotten and borne againe vnto a new life, euen a spirituall life in Christ Ie∣sus, as the Apostle Peter witnesseth, saying,* 1.816 Loue one another with a pure heart feruently, being borne anew, not of mortall seede, but of immortall, by the word of God. Secondly, it is called the

word of life,* 1.817 because it is the power of God vnto saluation vnto all them that beleeue, and the sauour of life vnto life in them that are saued, as witnesseth the Apostle. Thirdly, it is so called, be∣cause therein Christ which is our life, and who is properly called the word of life, is preached and offered vnto vs, toge∣ther with all the benefits of his blessed death and passion. Lastly it is so called, because it is the lanterne vnto our feet, and the light vnto our steps, to direct vs in the right way that leadeth to eternall life and saluation. Here must all other wri∣tings in the world whatsoeuer stand backe. No word of life but this: nay indeed no word but this; for no mans writing whatsoeuer was euer called the word. Only the word of God that is the word, and that is the word of life. I meddle not now with those other glorious titles giuen to the word in holy Scriptures, as that it is called the word of God, the wholesome word of truth, the Gospell of saluation, &c.

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

doe in the morning, or in the euening, not in seruice-time of day: Yea but this yee doe on the Lords day, which the Lord hath commanded to be kept holy, not only in seruice-time of day, but Remember (saith he) that thou keepe holy the Sabboth day. Hee doth not limit it to this or that part of the day, but keepe the day holy, by hearing, and reading, and meditating in the holy word of life. Yea but this is too precise, and strait, and sauours too much of Puritanisme. Well, be it as it will, thou must either be a Puritan in obseruation of the comman∣dement, or else thou bringest vpon thy selfe iudgement. O consider this, men and brethren, what it is that wee call you vnto. It is the word of life, by which you must be begotten vnto eternall life, or else you cannot be saued, by the direction and guidance whereof you must enter into rest, or else you shall neuer finde rest vnto your soules. Dauid when he could not be present in the assemblie of Gods people, to praise his God, & heare his word, because of his persecutors, he thought the sparrowes and the swallowes happy, that might nestle themselues in the house of God. Insomuch that he brake out, as Psal. 42.1.2.84.1.2.3.4 10. Our case is not as Dauids was: wee may come. We should say therefore with Dauid in ano∣ther place, I was glad, &c. Yea we should call one vnto ano∣ther, and say as it is in Esay, Come and let vs goe vp, &c.* 1.818 Scru∣tamini Scripturas, &c. Ioh. 5.39. Let the word of Christ dwell in you plenteously, &c. In a famine of bread yee need no exhorta∣tion to seeke for bread to refresh and sustaine your bodies. Your soules farre more precious than your bodies; and your soules hunger-starued, and yet what care for your soules? The sicknesse is most dangerous when it is least felt.

LECTƲRE XXXVIII.

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

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

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

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

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

Here then 1. I note that the saluation of Gods people is the ioy & crowne of the faithfull Minister of Christ in the day of Christ. This shall be his glory in that day with his Christ, whose Minister he is, that he hath gained many vnto Christ. And therefore this our Apostle in another place calleth the Philippians his ioy & his crowne;* 1.819 whereby he signifieth both the present ioy & comfort which he taketh in them, and the sure hope which he hath that they shall be his ioy and his crowne in the day of the Lord. To the like purpose he writeth to the Thessalonians,* 1.820 saying, what is our hope, or ioy, or crowne of reioycing? are not euen you in the presence of our Lord Iesus Christ at his comming?* 1.821 Yes yee are our glory & ioy: when? not onely now present, but in the presence of our Lord Iesus Christ at his comming. As plaine to this purpose is that in the last of Da∣niel,* 1.822 where he saith, that they that turne many vnto righteousnesse shall shine as the starres for euer and euer; which no doubt is principally meant of the Ministers of Christ Iesus. And if it shall be said in that day vnto euery good and faithfull ser∣uant,* 1.823 It is well done good seruant and faithfull, enter into thy ma∣sters ioy; how much more shall it be said so vnto the faithfull Minister of Christ Iesus? What greater encouragements can there be vnto the Ministers of Christ Iesus to make them faith∣full and painefull in their places, to make them labour with all alacritie and cheerefulnesse to gaine many vnto Christ, to turne many vnto righteousnesse? O but there are many dis∣couragements: For who more contemned, who more disdai∣ned, who more hated, who more disgraced then the Ministers of Christ Iesus? True it is, and it is the shame of our times, that they are counted of many as the very of-scourings of the world; and the more faithfull that they are the more they are hated, and oftentimes the more persecuted. If we sowe cushions vnder all arme-holes; if we speake smoothing and fawning words; if we cry peace, peace, all is well; if we med∣dle not with the sinnes of the people, but onely teach a truth in a generalitie, happily we shall please, or not displease, but liue in rest and quiet. But if we lift vp our voices like trum∣pets, and tell the house of Iacob their sinnes, and the house of Israel their transgrassions; if we search, and cut vp, and lance

the sores of our people; if we sharply reproue such & such sins whereof their own consciences condemne them to be guilty, then they begin to hate vs, to disgrace vs, to persecute vs, to tra∣duce vs as cursed Chams, as seditious fellowes, & troublers of the State, and to speake all manner of euill sayings against vs. Herod, ye know, when he heard Iohn did many things,* 1.824 and heard him gladly. But after that Iohn had reproued him for his incest he quickly lost his head. The Iewes likwise heard Steuen a great while answering for himselfe: But when he began to come somewhat neere vnto them, and to touch them to the quicke, when he came vpon them with,* 1.825 Yee stiffe-necked and of vncir∣cumcised hearts and eares, yee haue alwaies resisted the Holy Ghost &c. then it is said, that their hearts brast for anger, and that they gnashed at him with their teeth, and quickly after stoned him to death. I say not that it fareth so at this day. For sinne, God be thanked, may be boldly rebuked without feare of such dan∣ger. But this we finde true by experience, that whose sore we touch his hatred most commonly we purchase, and if wee be but suspected in our reproofes of sinne to note such and such men, we shall not want whatsoeuer they can say or do against vs. Thus render they vnto vs hatred for our good will, and when we strike at the roote of any sinne, and wound only that we may heale; they tell vs we only vtter our choler or malice, and that we might well enough finde our selues other matter then to note them in our Sermons. But this, as I said, is the shame of our times, that the more faithfull and painefull they are the worse commonly they are intreated. But herein we comfort our selues that our conscience beareth vs witnesse in what singlenes of heart as before the Lord we doe the worke of our ministerie, and that howsoeuer now through their dis∣graces, and reproches, and contempts, and hatreds, and perse∣cutions our reioycing be diminished; yet our reioycing in the day of Christ shall no man take from vs, but then they that haue beleeued, and they that haue beene conuerted from go∣ing astray out of the right way by our ministerie, shall be vnto vs the crowne of our reioycing. Then for that we haue laid out our talent to the best aduantage we could, we shall heare that voice, It is well done good seruant and faithfull, and then

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

Yea but what if when we haue laboured either we see no fruits of our labours in them that heare vs, or that fruit which seemed to shoote forth in the blade doe afterwards fall away and wither,* 1.826 as the Apostle complaineth that they of Asia were turned from him, doth the glory of the Minister in that day depend vpon the saluation of them that heare him? Doth he runne in vaine, and labour in vaine, if he gaine not them vnto Christ? Certainly of this I am perswaded that the moe soules they gaine vnto Christ, the more glorious shall be their crowne of reioycing. And therefore the Apostles glory, no doubt shall be exceeding glorious, by whose labours so many Churches were planted, so many soules were brought vnto the faith. Yet his glory in that day doth not wholy depend vpon the saluation of them that heare him. The vsing of his talent faithfully shall be accounted vnto him as gaining with it. Neither is his running and his labouring in vaine in re∣spect of himselfe, but onely in respect of them whose hearts the Lord doth not open that they should heare, and be∣leeue, and be saued: as it is plaine out of Esay, where Christ in his members thus complaineth, I haue laboured in vaine, I haue spent my strength in vaine,* 1.827 and for nothing: but my iudge∣ment is with the Lord, & my worke with my God: though Israel be not gathered,* 1.828 yet shall I be glorious in the eyes of the Lord, and my God shall be my strength. By which words it is out of all doubt cleared, that howsoeuer the Ministers labour be often

in vaine, howsoeuer his strength be often spent in vaine in re∣spect of them that heare him, because thereby their hearts are not mollified, and they brought vnto the obedience of the faith, yet for themselues their iudgement is with the Lord, and their worke with their God. Though they that heare them be of such vncircumcised hearts and eares that they can∣not be gained vnto Christ, yet shall they be glorious in the eyes of the Lord, and their God shall be their strength. To the like purpose is that in Ezechiel, where the Lord instru∣cting the Minister, and watchman of the house of Israel in his dutie, he saith,* 1.829 Sonne of man I haue made thee a watchman &c. if thou warne the wicked, and he turne not from his wicked∣nesse, nor from his wicked way, he shall die in his iniquitie, but thou hast deliuered thy soule &c. What is then the Ministers dutie? To warne the wicked: and his dutie is to turne from the wick∣ednesse of his waies. If the Minister warne, his labour is not in vaine in the Lord, he deliuereth his owne soule: but if the wicked being warned turne not from the wickednesse of his waies, he dieth in his iniquitie; so that his Minister in re∣spect of him hath runne in vaine, and laboured in vaine, be∣cause he hath not reclaimed him from the wickednesse of his wayes.

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

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

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

such is his longing after their saluation, that if by his death they might be confirmed and strengthened in the faith, hee would most willingly and ioyfully giue his life for them, and if he shall do so, he would not haue them to be sory, but to be glad and reioyce thereat. The manner of speech here vsed is drawne from the sacrifices of the old law, wherein the Priests were commanded after their comming into the land of Ca∣naan,* 1.830 alwaies to poure out a drinke offering vpon the sacrifice that was offered. The Apostle therefore alluding hereunto saith, that if his soule should now bee poured out as a drinke offering vpon that spirituall sacrifice of their faith, which by his ministery and Apostleship they had embraced for their farther confirmation and strengthening therein, he would be glad, and reioyce with them for that their faith by his death were strengthened.

Here then we may obserue how zealous the Pastor ought to be of the saluation of his flocke, he ought with Saint Paul in this place to be willing to giue vp his life for them.* 1.831 The good shepheard, saith our Sauiour, giueth his life for his sheepe. Christ himselfe was indeed this good shepheard here spoken of, who when wee were yet sinners died for vs. But herein likewise he set before vs a paterne, how we should approue our selues to be good shepheards. Nothing should bee so deare vnto vs as the good of them ouer whom the Lord made vs ouerseers, persecution and banishment, stripes and imprisonments, yea the losse of life it selfe must rather bee indured then their sal∣uation be neglected. What then? are wee simply to giue vp our liues for our flockes: What if they be such as will bee glad thereat, and rather then faile will themselues persecute vs, yea and take our liues from vs? Such sheepe indeed there are as persecute their shepheard, and desire if they can to make him wearie of his life. But this is that which now from our Apostle we teach, that if our death may bee for the enlarging of Christ his kingdome, and for the confirmation and en∣crease of their faith vnto whom we haue preached the Gospell, then we are not to loue our liues vnto the death. What then? because our death may be for the confirmation of their faith, are we to offer our selues vnto death? Nay wee may not seeke

death, nor willingly runne our selues into danger. But if the will of the Lord be such that by our bloud wee seale that testi∣mony which we haue giuen to Christ Iesus, and so confirme our brethren in the things that they haue heard and learned by our ministery, we are not to shrinke at it, but willingly to embrace it. Yea but the cuppe of death is bitter, how then can we be glad and reioyce in it. True, happily we should not greatly reioyce in that violent and vntimely death being con∣sidered in it selfe. But knowing that our bloud is the seede of the Church, and that by our death and persecution many are made more bold to professe the Gospell of Christ Iesus, wee should be glad and reioyce in the fruit that we know comes to the Church by our death and persecution. And thus our Sa∣uiour by precept hath taught vs to doe saying,* 1.832 Blessed are yee when men reuile you, and persecute you &c. reioyce and bee glad, for great is your reward in heauen. Thus the Apostles likewise haue taught vs by example, who when they had bin cast in pri∣son, and afterwards beaten, departed reioycing that they were counted worthy to suffer rebuke for Christ his name. As they by precept and example haue taught vs, so ought wee to reioyce in tribulations and persecutions, & to be glad though we be offered vp vpon the sacrifice of their faith who by our ministerie haue belieued.

Should then the saluation of your soules, and the confir∣mation of your faith be so deare vnto vs, euen dearer then our owne liues? How ought ye then to be affected towards vs, and our ministerie? It was a notable testimonie that the Apostle gaue vnto the Galathians,* 1.833 wherein he bore them record that if it had beene possible they would haue pluckt out their owne eies, and haue giuen them to him. Nothing more deare then their eyes, and yet so neere had their soules beene knit vnto him in reuerence and loue for the Gospells sake, that they would haue giuen him their very eies to haue done him good. Shall I say that ye ought to be thus affected towards vs? I say not so: but I say that ye ought so to thinke of vs, as of the mi∣nisters of Christ, and disposers of the secrets of God. Yee ought to thinke of vs as of the Embassadors for Christ, and that we pray you in Christs stead, as though God did beseech

you through vs. In a word, if we ought to lay downe our liues for our sheepe, our sheepe ought to heare our voice. And certainely if we were so liuely and Christianly toucht with a feeling of the sweetnesse of the word of life as we should be, if the powerfulnesse thereof had so seasoned and seazed vpon our soules as it ought, then would we heare his voice, and o∣bey him, and follow him, we would reuerence and regard him for the truths sake which he preacheth. It is said of Lydia, that when she had heard Paul preach, and the Lord had so o∣pened her hart that she belieued the things that Paul spak, she was so desirous that Paul and those that were with him should come into her house, and abide a while with her, that she ne∣uer left them till she had constrained them;* 1.834 If yee haue iudged mee to be faithfull to the Lord saith she, come into mine house, and abide there, and she constrained vs saith Luke. It seemes besides other purposes which shee had, that she thought her house would be the better if she might get them into it. Not many Lydiaes. I wish we might haue such hearers, as Peter had, that when they had heard vs would be pricked in their hearts, and say vnto vs, men and brethren what shall we doe?* 1.835 such as would be so carefull to heare what we speake that they would lay the same vp in their hearts, and digest it in their soules. Our de∣sire is as I said ere while, that our labour in the word may not be vnto you in vaine, but that by our ministery we may offer you vp as liuing sacrifices, holy, and acceptable vnto God. If we ought not to spare our liues vnto the death for you, yee ought so to heare the word of vs that yee grow vp in faith, and loue, and euery good worke. If wee ought to poure out our bloud for an offering for you, for the confirming of your faith, ye ought first by faith through our ministery to be made a spirituall sacrifice vnto God, that so our soules may be pou∣red out as a drinke offering vpon the sacrifice of your faith. For both these are implied here in our Apostle. Wee heare what Pastor and people should doe: and wee see in daily ex∣perience what they doe, euen both so little answerably vnto that they should doe, that it may be as truly now said, as it was in the Prophets time, like Pastor, like people. But I will not now stand farther to open and cut vp these soares. Consider

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

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

For the same cause &c.] In these words the Apostle armeth them against sorrow if he should be offered vp vpon the sacri∣fice of their faith. As he would be glad and reioyce with them if their faith should be confirmed by his death, so hee would haue them likewise to be glad and reioyce with him if hee by his bloud should seale the testimony of their faith. What then? must we be glad and reioyce when our best Pastors and teachers are taken from vs? Did not the Church well, when Steuen was stoned to death,* 1.836 to make great lamentation for him? Yes no doubt they did well: and whensoeuer the

Church is depriued of any worthy member, especially of a∣ny worthy Pastor and Teacher, there is iust cause of great sor∣row. And the Apostle alloweth a moderation in lamenting for the dead, so that we sorrow not as they that haue no hope.* 1.837 And it was a part of Iehoiakims plague that he should be buried like an Asse, and none to make lamentation for him. The mea∣ning then is not, that we should reioyce and be glad, and not mourne simply at the death of our best Pastors and Teachers, but that wee should bee glad and reioyce at the fruite which comes to the Church by their death, if they suffer martyrdom for the confirmation of the brethrens faith. For seeing their constancie and their cheerefulnesse to seale that truth with their bloud which they taught and preached, this should both make vs reioice that God giueth such strength vnto his Saints, and likewise confirme vs in the faith of Iesus Christ, and fur∣ther animate vs patiently to endure whatsoeuer tribulations for Christ his sake. The Apostle himselfe would not, no doubt, reioyce simply in his suffering and death, but in that onely thereby God should be glorified, and Gods children streng∣thened. So we are to reioyce not simply that our Pastors and Teachers are taken by the hands of Tyrants, and racked, and martyred, but in that God vouchsafeth thus to conforme them to the image of his sonne, and to make their bloud the seede of the Church, so that thereby both the faith of them that are already in the Church is confirmed, and others like∣wise are brought vnto the faith. Here only wee are to looke to this caueat, that we do not iudge of a martyr only by his suffer∣ing, but further by the cause of his suffering. For not the suf∣fering, but the cause of his suffering makes him a Martyr. If he suffer death for the testimonie of Christ Iesus his death is well called a martyrdome. And in his death we are so to reioyce as already ye haue heard. Thus farre of the reasons enforcing o∣bedience to those exhortations which the Apostle inferreth vpon the example of Christ his humility and obedience, which the Apostle laid as a most strong and sure ground of his exhortation vnto humblenesse and lowlines of minde.

LECTƲRE XXXIX.

PHILIP. 2. Verse 19.20.

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

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

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

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

The lesson which hence wee haue to learne is this, in all things whatsoeuer we purpose to doe still to depend vpon the will and pleasure of the Lord Iesus; not resolutely to set down this or that will I doe, but with these or the like conditions and limitations, I hope in the Lord Iesus to doe it, if God will I will doe it &c. For as in God alone we liue, and mooue, and haue our being, so he alone directeth all our waies, and order∣eth all our counsels as seemeth best vnto his godly wisedome. We may purpose, and we may intend such and such things as come into our heads, or our occasions lead vs vnto, but nei∣ther lies it in vs to bring the things to passe, neither doe wee know what shall be the euent of such things as wee purpose. It is God that by his speciall prouidence doth direct the euent of whatsoeuer we purpose euen as it best pleaseth him. This is plaine by diuers places of scripture which might be alledged to this purpose. The hart of man purposeth his way,* 1.838 saith Salomon but the Lord directeth his steps. His steps. What is that? euen all mens actions & whatsoeuer he taketh in hand are gouern'd by God, and directed as seemeth best vnto him. Again, it is an other prouerbe of Salomon;* 1.839 The steps of man are ruled by the Lord, how can a man then vnderstand his owne way: the meaning is that whatsoeuer a man doth it is wholy and onely guided and ruled by God his almighty power and prouidence, so

that he cannot possibly vnderstand certainely the issues of his owne thoughts and purposes. And therefore the Prophet Ieremie thus confesseth vnto the Lord and saith, O Lord I know that the way of man is not in himselfe,* 1.840 neither is it in man to walke and direct his steps. Which the Prophet spake vpon oc∣casion of Nebuchadnezzars turning his power to goe against Ierusalem because of Zedekiaes rebellion; when at his first setting forth from home he had purposed to haue made warre against the Moabites and Ammonites. Such is the power of the Lord to turne the purposes and deuises of mans heart which way it seemeth best vnto him, so that whatsoeuer his purpose be, yet can he not tell what shall be the issue thereof. Nay if we looke a litle farther into the matter we shall finde, that howsoeuer it seemeth vnto man that it is in himselfe to purpose and deuise what himselfe listeth, yet can he not deuise or purpose any thing that is good, vnlesse God by his grace preuenting him put them in his heart; according to that it is said, It is God which worketh in vs both the will, and the deede, euen of his good pleasure. And therefore that place mentioned be∣fore, The heart of man purposeth his way; and that in the be∣ginning of the same chapter, The preparations of the heart are in man &c, they are to be vnderstood onely by way of con∣cession, as if Salomon had thus said; Be it that man hath in∣numerable thoughts in his heart, be it that in his head he de∣uise this and that, as if it were in himselfe to purpose and de∣uise what he would, which is not, yet the answer of the tongue is of the Lord, saith Salomon. The meaning of the whole indeed is this, that both the thoughts of mans heart, and the words of mans mouth are wholy guided and gouerned by the Lord. Not onely then the successe and euent of whatsoeuer we pur∣pose, but both the purposes of our hearts, by grace preuenting vs, and likewise the issues thereof by grace following vs are wholly gouerned of the Lord. He in his speciall prouidence ordereth and disposeth all things as seemeth best vnto him. We are therefore to learne wholly to depend vpon him in whose hand are our hearts and all our waies; and whatsoeuer it be that we purpose to do, we are not resolutely to set downe this or that will I doe, as if our owne waies were in our owne

hands, but still with submission vnto the Lord, I hope in the Lord Iesus, and, if the Lord will. It was the Apostle Iames his complaint, that men too much presuming of themselues would set downe and say,* 1.841 We will goe to day or to morrow into such a Citie, or such a Citie, we will continue there so long and so long, we will buy and sell such and such wares, and we will make such and such gaine. And I wish it might not iustly be com∣plained of at this day, that we doe too too resolutely breake out into such speeches as these mentioned by the Apostle, and other such like. Well, that which the Apostle laid downe for a rule vnto them, ought also to be a rule vnto vs: we ought to say in all such cases, if the Lord will we will doe this or that: or as our Apostle saith in this place, I hope in the Lord Iesus to doe this or that. This forme of speech best beseemeth Christians, and vsing this forme of speech we shew plainely whatsoeuer it is we goe about, or purpose to doe, that we de∣pend wholy vpon the Lord his pleasure for the successe and issue thereof, and acknowledge that onely what he will shall be done therein. Howbeit I doe not vrge this forme of speech as so precisely necessarie that I put any religion therein, or condemne the omitting thereof as prophane and wicked. For I know that many godly men who gladly acknowledge that truth which I haue taught, and likewise that many of the saints and seruants of God euen in the holy scriptures haue not vsed this forme of speech alwaies vpon such occasions. Yet could I wish, and would exhort euen all the children of God vpon all such occasions euen precisely to obserue this forme of speech: and that with such reuerence and holy feare, as that thereby they would plainely shew that indeede they doe not forget themselues, but know that it is the Lord that ordereth them and all their waies euen as it best pleaseth him, and what successe he giueth to their purposes that they shall haue, whether it be to prosper them, or to ouerthrow them. I adde this of obseruing this forme of speech with reuerence and holy feare, because it so falleth out, I know not how, that oftentimes we vse good formes of speach, when as notwith∣standing our thoughts are litle set, at least not so reuerently as they ought, vpon that we say. For example, what more

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

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

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

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

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

Here then we may obserue a note of true Christianitie, and sincere loue, which is to be so mutually carefull one for an other that we reioyce one in anothers good, and that we be sorry one at anothers misery. A thing whereunto if either precept, or example, or nature may stirre vs vp we cannot want encitements thereunto.* 1.842 Reioyce (saith the Apostle) with them that reioyce, and weepe with them that weepe. Where (yee see) the Apostle his rule and precept is, that we be so mutually affectioned one vnto another, that the ioy of one may be the

ioy of another, and the griefe of one may be the griefe of another, being so knit together with the bond of Christiani∣tie that both we reioyce, and likewise weepe together. Now see the practise of this rule in the Apostle himselfe: For as tou∣ching reioycing, doth he not in the beginning of all his Epi∣stles almost testifie his comfort and reioycing in all those Churches for that they continued in the faith, and reioyced in the Gospell of Christ? How often doth he begin his Epi∣stle with this and the like saying, I thanke my God alwaies on your behalfe for the grace of God which is giuen you in Christ Ie∣sus &c? All his Epistles to the Churches, saue that to the Ga∣latians haue this or the like beginning. Whereby he signifieth his reioycing in their ioy in the Holy Ghost. Likewise touch∣ing weeping and sorrowing at the griefes of others, he saith, Who is weake,* 1.843 and I am not weake; who is offended, and I burne not? As if he should haue said, such is my care of all the Churches, and so is my soule knit vnto them, that the things that happen vnto them I count to happen vnto my selfe; so that as their ioy is my ioy, so their weaknesse is my weaknesse, their scandall is my scandall, and their griefe is my griefe. What should I bring other examples to this purpose? Doth not euen nature teach this mutuall care one of another, and this mutuall affection one towards another? In the members of our bodie,* 1.844 if one member suffer, doe not all the members suffer with it, and if one member be had in honor, do not all the members reioyce with it? Let but the toe be pricked, head and hands, and all bowe downe to it to helpe it, and are grieued with it. Let the hungry belly be satisfied, all the rest of the members are refreshed and cheared therewithall. And as it is in the members of the naturall bodie, so should it be in the members of the mysticall bodie. All we (my brethren) are baptized by one spirit into one bodie. We are all mem∣bers of Christ Iesus, and euery one anothers members, if we be indeede the sonnes of God. We should therefore be so affectioned one towards another, as both the precept of the Apostle, and the example of the Apostle, both here, and often else where, and as nature it selfe doth teach vs. We should be so mutually carefull one of another, that we should be com∣forted

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

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

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

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

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

The third thing which I obserued in these words, was, how behoouefull it was for the Philippians to receiue such a man, sent in such loue, with all gladnesse, and to make of such: for therefore (no doubt) did the Apostle the rather commend him so as hath beene said, that so the rather they might re∣ceiue him, and embrace his doctrine the more gladly, and be the more careful that he might not mislike any thing amongst them when he should come amongst them. And this may teach you in what reuerence you ought to haue such men when they are set ouer you in the Lord, euen for the words sake which they preach vnto you. They faithfully care for your matters, not for your worldly matters, either in respect of you, or of themselues; for they seeke not yours, but you: but they faithfully care for your spirituall matters, euen for the saluation of your soules; in Christ his stead they beseech you, and exhort you vnto the things that belong vnto your peace; they teach, they improue, they correct, they instruct you, and all is, that your soules may be saued in the day of Christ. Now they leade you forth besides the waters of com∣fort, now they bring you to feed in greene pastures, now they call you backe when yee are wandring out of the way, now they leade you on along in the way, now they wound and breake the hairie scalpe of him that goeth on in his wicked∣nesse, now they heale the bruised and afflicted soule, groning vnder the weight and burden of his sinne. These are such of your matters as they care for, and these they faithfully care for, if they be faithfull Ministers of Christ Iesus. In what re∣gard doe yee thinke yee ought then to haue them euen for their workes sake? Obey them that haue the ouersight of you,* 1.845 saith the Apostle, and submit your selues vnto them, for they watch for your soules, as they that must giue accounts, that they

may doe it with ioy, and not with griefe. And in another place: Wee beseech you,* 1.846 saith the Apostle, that yee know them which la∣bour amongst you, and are ouer you in the Lord, and admonish you, that yee haue them in singular loue for their workes sake. By both which places yee see what reuerence is to be giuen vnto the faithfull Ministers of Christ Iesus. Now, as Samuel said vnto Saul,* 1.847 Hath the Lord as great pleasure in burnt offerings and sacri∣fices, as when his voice is obeyed? so I say vnto you, Haue we as great pleasure in any outward reuerence that can be done vn∣to our persons, as when the word of the Lord which wee preach vnto you is obeyed? No, my brethren, thats not the thing which wee vrge, albeit that also is by you to be regarded, but the principall marke which wee shoot at, is, that wee may not runne in vaine, nor labour in vaine amongst you, but that wee may bring you to the obedience of the faith. We would haue you to take heed vnto the wholesome word of truth, which is able to make you wise vnto saluation, and to esteeme of it not as the word of man, but as it is indeed, as the word of God: for howsoeuer wee be sinfull and mortall men, of the same mould and metall with your selues, that bring you this treasure, yet is it the word of life which wee bring you. O let it dwell plentifully in you, that yee may abound in all know∣ledge and euery good worke, and loue and honour them which faithfully care for your matters.

LECTƲRE XL.

PHILIP. 2. Verse 21.

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

FOr all seeke their owne, &c.] Touching the meaning of which words it is first to bee vnderstood, that the Apostle doth not speake in this place generally of all men, but of such Ministers of the Gospell as were then at Rome with him. What then? Did all the Ministers of the Gospell that were then with him, Timothee onely excepted, seeke their owne, and not that which was Iesus Christs? No, the Apostle I take it is not so to bee vnderstood, that hee speaketh vniuer∣sally of all them, but because very many did so, therefore he saith all seeke their owne &c. euen as wee in our common phrase of speech are wont to say, that all the world is set vpon couetousnesse, because so many runne after riches; and all the world is set on mischiefe, because so many delight in wicked∣nesse. And this manner of speech is not vnusuall in the Scrip∣tures.* 1.848 From the least to the greatest euery one is giuen to couetous∣nesse, saith the Prophet, and from the Prophet to the Priest all deale falsly. Where the Prophets meaning is, that very gene∣rally these faults raigned, and that very many had thus cor∣rupted their wayes, not that all vniuersally were such without exception. And not to instance in moe Scriptures; this wee may often obserue in the Scriptures, that in reproofes of sinne all are accused, if many haue offended. When therefore the Apostle here saith, all seeke their owne, &c. his meaning is, that it was growne to be a very generall fault amongst those Ministers of the Gospell that were with him, that very many of them sought their owne, &c. Againe, touching the fault noted in them, it is to be vnderstood that the Apostles mea∣ning

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

Here then first the Apostle descrieth a notable fault in the Ministers of Christ Iesus, which is to seeke their owne, and not that which is Iesus Christs, to regard more their owne ease, or pleasure, or profit, or honour, than the honour of God by preaching the Gospell of Christ Iesus. A grieuous fault in them that both by integritie of life and vncorrupt doctrine should draw others vnto God, that they should seeke any thing rather or sooner than the honour of God: for as our Sa∣uiour saith,* 1.849 If the light that is in thee be darknesse, how great is that darknesse? so I say, If they that should be principall light, in Gods Church, and by the light that is in them should bring

others out of darknesse into light, if they shall turne aside af∣ter the world, or preferre any thing before the doing of their heauenly Fathers businesse, how great and how grieuous must needs their fault be? And yet as grieuous as the fault is, how faultie this way haue the Priests of the most high God in the old Testament, and the Ministers of Christ Iesus in the new, beene at all times? The sonnes of Eli, Hophni, and Phinehas, Priests of the Lord,* 1.850 they so turned aside after the loue of their bellies, and after the loue of their pleasures, that they forgat, or else cared not for the Law of their God. And how often doe the Prophets complaine of such Shepheards as feede themselues, and not their flockes? In the new Testament the Apostle noted it in Iohn Marke,* 1.851 that hee departed from him and Barnabas from Pamphilia, and went not with them to the worke; in Demas, that hee forsooke him, and embraced this present world; and in this place hee notes (it seemes) many, that they sought their owne, and not that which was Iesus Christs. And if here this fault had staied, the harme had beene the lesse. But both alwayes there haue beene, and still there are euen to this our day, many tainted with this fault: for not to speake of those monsters of men, rather than Ministers of Christ, that intrude themselues into this holy calling, not with any purpose to worke in the Lord his vineyard, but only to feed vpon the portion of the Leuites, making of the mini∣sterie no more but a plaine occupation; not to speake, I say, of these, because these are not worthy to liue; Of those that doe sincerely preach the Gospell of Christ Iesus, are there not many that doe more seeke their owne than that which is Iesus Christs? How many are there that doe withdraw their shoul∣ders from this burden as much and as often as they can, and take as little paines in this worke as they can? And doe not these seeke their owne ease more than that which is Iesus Christs? Againe, how many are there whose mindes being bewitched with the loue of the world, are so carefully occu∣pied about the things of this life, that they doe not intend the worke of their ministerie as they should? And doe not these seeke their owne profit more than that which is Iesus Christs? Againe, how many are there that preach themselues rather

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

Now if this be a fault in them, hereby wee are taught what dutie is requisite in the Ministers of Christ Iesus, namely so to seeke their owne, as that first and principally they seeke that which is Iesus Christs. And what is that? That is the glory of Christ Iesus, the increase of his kingdome, the buil∣ding vp of his Church vnto a spirituall Temple, the turning of many vnto righteousnesse, the saluation of mens soules. This is that businesse which they must first and principally in∣tend, and then such other things as may be fur••herances, or at least no hinderances thereunto. Our calling and commis∣sion is to preach the Gospell of Christ Iesus: a woe is vnto vs if wee preach not the Gospell; and our Apostle most straitly doth adiure vs vnto this dutie,* 1.852 saying, I charge thee before God, and before the Lord Iesus Christ, &c. The worke then of our ministerie is the thing that wee haue to looke vnto; the thing wherein we must spend our strength and our studie, is to doe our heauenly Fathers businesse in begetting men vnto the faith, and teaching them the way that leadeth vnto saluation and life euerlasting. Wee must not seeke our owne, but that which is Iesus Christs. Our Sauiour, when his mother Mary came and expostulated the matter with him, why hee staied

behinde them in Ierusalem, Know yee not, saith he,* 1.853 that I must goe about my Fathers businesse? Whereby hee plainly teacheth vs, that the principall thing wee are to regard is the principall end of our being and calling. So that this being our calling, and the thing whereunto wee are set apart, to preach the Go∣spell of God, wee are by Christ his example to minde this aboue all things else whatsoeuer.

What then? Must a Minister so wholly intend the worke of his ministerie, as that he may not care for his familie? must he so weyne himselfe from the affaires of this life, as that hee may not at all meddle with the things of this life? No, not so, he may and ought to care for his familie,* 1.854 otherwise he is worse then an Infidell. And againe the Apostle declaring in parti∣cular the office of a Minister, saith,* 1.855 he must be one that can rule his owne house honestly, hauing children in obedience with all hone∣stie: For (saith the Apostle) if he cannot rule his owne house, how shall be care for the Church of God? Out of which words yee may obserue the clearing of two points; whereof the one is, that they may haue house and familie, wife and children; otherwise how should the Apostle say that the Minister must be such a one as hauing children vnder obedience, can rule his owne house honestly? The other is, that an honest and godly care ouer his owne house, and the things that belong thereunto, is very requisite in the Minister of Christ Iesus. All care then, and all seeking of his owne, all intermedling with the things of this life, is not simply forbid the Minister of Christ, but such onely as doth withdraw him from that ••hereon his principall care should be set. Hee may seeke his owne, so that principally he seeke that which is Iesus Christs: for that is the fault here noted, that they seeke their owne m••re then that which is Iesus Christs; and that is the dutie here implied, that they ought first and principally to seeke that which is Iesus Christs, and then that which is their owne. This then is generally to be concluded, that neither ease, nor pleasure, nor profit, nor honour, nor any thing else should withdraw them from the worke of their ministerie, neither in the worke of their ministerie should their eye be set vpon any thing, but only vpon the glory of God, and the edification of

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

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

seeke their owne ease more then euer they did? Doth not the Apostle in his day note Iohn Marke for this fault?* 1.856 Are they now more couetous, doe they now seeke their owne wealth more then euer they did? Doth not the Apostle in his day note Demas for this fault? Are they more ambitious,* 1.857 doe they now seeke after and loue preeminence more then euer they did?* 1.858 Doth not the Apostle Iohn in his day note Diotrephes for this fault? Oh, but if a note were now taken of those that are faultie these wayes, not one, but very many should bee found faultie each of these wayes. As though because the Apostle noted no moe, there were then no moe. Nay, in that the Apostle noteth these of these faults, wee know that euen then the Ministers of Christ were tainted with these faults, but how generally wee know not. But tell me ye that presse this point so hard, that Ministers are now worse then euer they were: say the most and the worst ye can, can yee say more or worse then this, that all seeke their owne, and not that which is Iesus Christs? And said not the Apostle thus much in his day, as here we see? The Apostle in his day meant it not vniuersally of all, neither can yee say it at this day vniuersally of all, that all seeke their owne, and not that which is Iesus Christs. Nay if wee shall speake vnto the point, that which the truth is in∣deed, I am perswaded that neuer in any age the number of faithfull Ministers was greater then our age hath and doth af∣foord; neuer moe that with lesse selfe-respects, and more zeale to Gods house, laboured in the worke of their ministerie, then now there doe. I•• may be that the graces of Gods holy spirit were powred downe in greater measure and abundance vpon some in some times heretofore, then now they are, and that the word hath beene more powerfull through a greater operation of the holy spirit in the mouthes of some hereto∣fore, then now it is, as it was (no doubt) in the time of the Apostles, with whom the Lord wrought most powerfully and wonderfully, and as happily it hath beene in some since that time; yet, as I said before, I am perswaded that neuer in any time there were moe, more enflamed with the zeale of Gods spirit, faithfully, painfully, and sincerely, without selfe respects, to labour in the worke of their ministerie, and to

build vp Christ his Church in faith, and in loue, and in euery good worke, then now there are. For if we should looke into all succeeding times after the time of the Apostles, especially if we should looke into the times since the mysterie of iniqui∣tie beganne to worke in and vnder that man of sinne, what else should we finde but idlenesse, and couetousnesse, and licenti∣ousnesse, and ambition, and what wickednesse not? Hee hath lifted vp himselfe on high,* 1.859 and hath exalted himselfe against all that is called God, or that is worshipped, so that hee doth sit as God in the Temple of God, shewing himselfe that he is God. And what else doth his whole Clergie seeke, but the abetting of his pride, and the maintaining of his triple Crowne, together with such ease, and pleasure, and profit, as followes thereupon? So that if euer it were truly said of any, that they sought their owne, and not that which is Iesus Christs, then in my iudgement may it as truly be said of them as of any. Thus then yee see that it is not the fault of our time alone, that now Ministers seeke their owne more then that which is Iesus Christs, but that euen in the Apostles time it was so, as also that how ge∣nerall soeuer the fault now be, yet is it not more generall then euer it was, but rather the number of them that seeke that which is Iesus Christs more then their owne, is now greater then euer it was. Take heed therefore, men and brethren, lest at any time ye be deceiued. The Ministers of Christ they ate as beacons on the top of an hill, in euery mans eye, and euery mans tongue talking of them, and what talke of them more common, then of branding them with some fault or other, thereby to discredit that truth which they preach? It is no new thing, yee see, that Ministers haue their faults, and hee is the best that hath the fewest. And howsoeuer they tell you that Ministers are now worse then euer they were, beleeue them not: for if the worst be said that can be, there cannot be worse then this, that all seeke their owne, and not that which is Iesus Christs; and thus much said the Apostle in his time.

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

in generall, that all men for the most part doe seeke their owne more then that which is Iesus Christs, first looking vnto the things of this life, and then afterwards vnto the things that belong vnto their peace in Christ Iesus. This is a point which needs not long to be stood vpon, being so plaine a truth in our owne experience, that which way soeuer we cast our eyes, vnto high or low, rich or poore, it cannot be denied. For looke into the delights and desires of men, and see what it is that they principally hunt and seeke after. Are there not many that are so ambitious, that they seeke by all meanes possible to be great, and to be had in honour of all men? And yet how many of them,* 1.860 remembring that promotion commeth nei∣ther from the East, nor from the West, nor yet from the South, but that God alone putteth downe one, and setteth vp another, doe first seeke the Lord and his strength, and doe first honour him, that so he may honour them before all peo∣ple? Nay euery plot is sooner and oftener cast then this, and this comes seldome or neuer within their thoughts, or if it doe, yet this is too slow a course for them, God must giue them leaue to climbe vp another way, and then when they are where they would be, they will serue him perhaps when they thinke of him. Againe, are there not many that are so coue∣tous, that they seeke by all meanes to be rich, and to be Lords (if it were possible) of the whole earth? And yet how many of them remembring that the Lord maketh poore and ma∣keth rich, doe first seeke the Lord, so to become rich by him? Nay if fraud, oppression, vsurie, or the like will make them rich, they will not wait vpon the Lord, but thus they will be∣come rich. Yea but these, and such like, as seeke and delight only in pleasures, and idlenesse, and riches, and honour, and the like, they seeke these things altogether, they seeke not the Lord at all, neither is God in all their thoughts: but thou see∣kest the Lord, and delightest in his Law. And so doe many, which yet seeke their owne more then that which is Iesus Christs. Wilt thou then see whether thine owne things or the things of Christ Iesus be more sought of thee, whether in some things thou preferre not thy selfe before thy Christ and his will? Aske thine owne heart, and see whether if thy God

should bid thee doe as Zacheus did,* 1.861 giue halfe of thy goods to the poore, and if thou hast taken from any man by forged ca∣uillation, to restore him foure-fold, whether (I say) it would not grieue thee so to doe. See whether if thy Christ should say vnto thee as he said to the young man in the Gospell, Goe sell that thou hast,* 1.862 and giue to the poore, and thou shalt haue trea∣sure in heauen, and come and follow mee, whether (I say) thou couldest be content to doe so. See whether in thy care for thy health, for thy wealth, for thy life, &c. thy first and chiefe care therein be that thereby thy God may be glorified. See (I say) and looke into these and the like things with a strait eye, and this shall be a good rule for thee to know whether thou seeke thine owne more then Iesus Christs. And howso∣euer you shall finde your selues in the examination of these things, guiltie or guiltlesse, this you must know, that Christian dutie requireth this of vs, that first and principally we should seeke the glory of God, and the things that belong vnto our peace, and then afterwards the things that belong vnto this life. Wee are carefull for many things, what to eat, what to drinke, wherewith to be clothed, how to liue and pay euery man his owne, how to prouide for our wiues and our chil∣dren, how to maintaine our state and calling, &c. and so wee may, and so wee ought to haue a godly care of these things, without diffidence or distrust in Gods gracious prouidence: but the rule which our Sauiour Christ giueth, that must wee still keepe,* 1.863 first to seeke the kingdome of God and his righteousnes, and then all these things (which are outward meanes of liuing and well liuing) shall be cast vpon vs. Christ must bee vnto vs health, and wealth, and life, and all things else. We must cast our care vpon him, and he will care for vs. Aboue all things wee must submit our selues vnto his will, and walke after his Law, and whatsoeuer things are needfull and meet for vs, hee will minister vnto vs. Let euery man therefore so seeke his owne things, that first and principally hee seeke the things of God; let him so minde earthly things, that his affections be principally set on the things that are aboue; let him so regard his body, that he principally looke vnto his soule.

LECTƲRE XLI.

PHILIP. 2. Vers. 22.23.24.

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

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

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

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

doubt thereof. And this was the cause why the Apostle thought it not needfull to labour much in the clearing of Ti∣mothy from such faults as had infected the rest, or in the en∣larging of his commendation: they knew that as a son with the father, so he had laboured with the Apostle in preaching the Gospell of Christ Iesus. A thing whereunto euen all the ministers of Christ Iesus ought most earnestly to striue, by their faithfull and carefull walking in the workes of their cal∣ling to approue themselues, not onely before the Lord, but also before men, to be the faithfull seruants of Christ Iesus. Yea but here is all the skill to do so: or rather it seemeth a thing impossible to approue our selues both before the Lord, and also before men. For if we yet should please men we were not the seruants of Christ. And therefore the Apostle in an o∣nother place protesteth against pleasing of men,* 1.864 and saith, we so speake, not as they that please men, but God which trieth our hearts.* 1.865 How is it then possible for vs to approue our selues both before God, and before men? True, it is a matter of no small difficulty. If we crie peace, peace, all is well, if we sew cushions vnder their elbowes, and speake faire and smooth∣ing words, if we suffer them to take their fill of pleasure, and to wallow in their wickednesse, and either say nought vnto them, or runne with them, happily wee may please men, but doubtlesse we shall not please God. Againe, if we crie aloude and lift vp our voices like trumpets, and tell the house of Ia∣cob their sinnes, and the house of Israel their transgressions, if we rouse them out of that dead sleepe of sinne whereinto they are fallen, and lay the axe to the roote of sinne to cut it vp by the rootes; if we poure vineger into such wounds as fin hath made in their soules, and denounce the sharp threatnings of the law against them, happily wee may approue our selues vnto the Lord, but doubtlesse we shall not approue our selues vnto men. Nay what almost can we say or doe, whereby wee shall be able to approue our selues both before the Lord, and before men? What then? are we to striue vnto an impossibi∣lity? Not so neither; but this being out of doubt that wee ought to approue our selues before the Lord whose Ministers we are, and whose name wee beare before our people; wee

ought likewise so faithfully and carefully to walke in our cal∣ling before men, as that vnto their consciences wee may giue certaine proofes that we are the seruants of Iesus Christ. We cannot alwaies so approue our selues vnto men, as that what we say or doe shall please them, neither doe we or ought we to striue thereunto; but we may and ought so to worke the work of our ministery, and to doe the duties of our calling as that they ought to approue vs, and may know that we are the ser∣uants of Iesus Christ, howsoeuer wee come vnto them, whe∣ther, as the Apostle saith, with a rodde, or in loue,* 1.866 and in the spi∣rit of meeknesse. For whether wee come with a rodde, or in loue, and in the spirit of meeknesse, whether we improue, or correct, or instruct, or exhort, or rebuke, our care and endea∣uour therein is to approue our selues vnto him whose Mini∣sters wee are, and that wee may bee found faithfull among you.

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

Apostle ye know maketh mention of some bad ones, it is easie to gesse who at this day doe most resemble them,* 1.867 which creep into houses, and lead captiue simple women laden with sins, and led with diuers lusts &c. And our Sauiour likwise maketh mention of such as compasse sea and land to make one of their profession,* 1.868 and when hee is made they make him two∣fold more the childe of hell then they themselues are. I feare least some of them haue beguiled some of you, and seduced your foolish hearts that ye should not hearken and obey the holy word of life, which onely is able to make you wise vnto saluation through the faith which is in Christ Iesus. For how else commeth it to passe that some doe so seldome present themselues in the holy place where they might heare the things that belong vnto their peace? And how else commeth it to passe, that some when the Preacher beginnes make an end of their deuotion, and leauing the house of God go to their owne houses? Haue they any exception against vs? Doe we teach for doctrines mens precepts? Doe wee handle the word deceitfully? Do we keepe backe any of Gods counsell? Nay in all these things, as in the whole worke of our ministe∣rie we study to approue our selues both before the Lord, and before men. An exception they haue, but almost they know not what. The truth is; they are not able to trie the spirits whether they are of God. And therefore they approue them which prophecie lies vnto them out of their owne braine. But ye beloued learne to know and approue him who giues plaine proofe that he serues the Lord in the Gospell, in the sincere and faithfull preaching thereof.

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

him this testimonie that hee did sincerely teach Christ Iesus, preaching no other Gospell then that which the Apostle him∣selfe preached, but walking in the same steppes with him vnto the building of the spirituall temple of Christ Iesus, euen as he had him for example. Will yee then know who they are that serue the Lord in the Gospell? Euen they that serue the Lord in the Gospell with Paul, they that preach no other Gospell then Paul preached, they which ground the doctrines which they teach, not vpon mens precepts, but vpon the sure foundation of the Prophets and Apostles. Trie therefore who they are that walke as they haue the Apostle for example, see who they are that after his example testifie the kingdome of God, and preach vnto the people concerning Christ Iesus out of the law of Moses, and out of the Prophets.* 1.869 It is regi∣stred ye know, vnto the great commendation of the men of Berea, that they searched the Scriptures daily, and sought whether the things which they heard of Paul and Silas were so. Obserue the same rule: search the Scriptures; for they te∣stifie of Christ and of his truth. It is our desire that ye would trie by this rule both vs, and them which teach otherwise then we teach; and then that yee would approue them whom by proofe ye shall know to serue the Lord with Paul in the Gos∣pell. The rule which wee haue giuen whereby to know them that serue the Lord in the Gospel is most certaine and sure, and it standeth you aswell vpon to approue them, & them alone, who giue plaine proofe that they serue the Lord in the Gos∣pell, as it standeth vs vpon to labour by faithfull walking in our calling to approue our selues before the Lord, and be∣fore men.

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

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

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

reuerence them, and to performe other duties vnto them in some sort as to their fathers. For so we see the Scripture would haue them accounted as fathers, as where the admonition is, rebuke not an elder, but exhort him as a father, and the elder women as mothers. And the fashion and custome of them is good whose manner it is to salute elder men as fathers,* 1.870 & el∣der women as mothers. I doe only point at this note by the way, because of the ill education of many of our youth, who regard not at all the gray haires of the aged, but oftentimes most contumeliously do abuse them, calling them old fooles, dooting fooles, and the like. Well, the precept is,* 1.871 Thou shalt rise vp before the hoare-head, and honour the person of the old man. But this punishment is iust with the Lord vnto him that re∣uerenceth not the person of the old man, that either hee shall not come vnto the honour of old age, or else his old age shall be without honour.

But an especiall thing which all of vs hence should learne is, how we should walke in respect of them that haue begot vs in the faith of Christ Iesus. As Timothy regarded Paul who had begot him in the faith, so must we regard those that haue begot vs in the faith, euen as a sonne carrieth himselfe towards his father, so should we carrie our selues towards them. And therefore are they called our spirituall fathers in the Scrip∣tures, and we their sonnes if by their ministery they haue be∣gotten vs in the faith. I beseech thee, saith the Apostle in the Epistle to Philemon, for my sonne Onesimus,* 1.872 whom I haue begot∣ten in my bonds: where he calleth Onesimus his sonne. In the Epistle to the Corinthians, Though yee haue, saith the Apostle,* 1.873 tenne thousand Instructors in Christ, yet haue ye not many fathers: for in Christ Iesus I haue begotten you through the Gospell: Where he calleth himselfe their father in the same respect that before he called Onesimus his sonne, euen because hee had begotten them in the faith. And in the Epistle to the Galathians,* 1.874 My little children, saith hee, of whom I trauell in birth againe vntill Christ be formed in you: where he sheweth that he was a mother, and they as the sonnes of his wombe. And wherfore is it that the ministers of Christ his Gospell are thus called our fathers, and mothers as it were, and we their sonnes, but to note vnto

vs that we haue our life in Christ Iesus through their ministe∣rie, and so to put vs in minde of that duty which we owe vnto them in respect of our regeneration and new birth by the im∣mortall seede of God his word through their ministery. Looke then what honour is due by children vnto their parents, whe∣ther it be reuerence, or obedience, or maintenance, or what∣soeuer else it be, the same wee must account due by vs vnto our spirituall fathers in Christ Iesus. And therefore faith our Sauiour Christ,* 1.875 He that heareth you heareth me, and he that de∣spiseth you despiseth me. And the Apostle, obey them, saith hee, that haue the ouer-sight of you, and submit your selues vnto them; for they watch, saith he, for your soules, &c. Againe, saith the same Apostle,* 1.876 The elders that rule well are worthy of double honor, especially they which labour in the word and doctrine &c. Let vs therefore take heede how we do despise, or not reuerence these our spirituall fathers in Christ Iesus.* 1.877 For if the eye that mocketh his father, and despiseth the instruction of his mother shall be a pray vnto the rauens of the valley to picke it out, and vnto the young Egles to eate it: How much more shall it be so vnto vs if wee despise the instruction of our fathers in Christ Iesus, and if wee stop our eares at the voice of their charming charme they neuer so wisely. Againe let vs take heede how we doe not obey those our spirituall fathers in Christ Iesus.* 1.878 For if the stubborne and disobedient sonne that will not hearken to the voice of his father, or of his mother, nor will obey their admonition, shall bee stoned with stones vnto the death; how much more shall the iudgement of God ouertake vs if we will not heare, nor incline our eares to obey the voice of our fathers in Christ Iesus, if wee will not hearken and obey their admonitions, and exhortations which in Christ his steede do beseech vs, and admonish vs, and ex∣hort vs. Heare the voice of wisedome, a voice fearefull yet most true,* 1.879 because, saith Wisedome, I haue called, and ye refused, &c, Euen thus shall it be vnto all them that obey not the voyce of wisedome in the mouth of the Minister. Hearken therefore and obey: for obedience is better then sacrifice. Yea, and re∣uerence the person of the Minister for the words sake which he bringeth. In a word, from this one example of Timotheus commendation, let Ministers of the younger sort learne to

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

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

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

aske, how it fell out with this hope and confidence of the A∣postle, was he deceiued of his hope and confidence, or did he as he hoped he should send Timothy shortly after vnto them, did he as he trusted he should come himselfe shortly after vn∣to them? Whereunto 1. I answere, what if he were deceiued of his hope and confidence? doth this at all impaire his credit and authority? If it had beene a matter of faith and doctrine it should. But this was a thing casuall and contingint, where∣in he might be deceiued, and yet his credit no whit diminish∣ed. For albeit he had the spirit of truth to lead him into all truth in whatsoeuer doctrine hee deliuered vnto the Church. Yet in things that concerned himselfe, especially in things fu∣ture and contingent might he be deceiued; euen as we see in this place that albeit he had the gift of healing, yet Epaphrodi∣tus whom hee dearely loued had like to haue died with him. 2. I answere that whether hee were deceiued of his hope and confidence or no, I cannot certainely tell, because it appea∣reth not by the Scriptures. But very well it might be ••hat both he sent Timothy vnto them, and that himselfe came afterwards vnto them. For this we must know that hee was twise impri∣soned at Rome by Nero. First hee was cast into prison in the third yeere of N••ro, and deliuered in the fift. Againe hee was cast into prison in the twelfth yeere of Nero, and was put to death in the thirteenth of his raigne. Writing therefore this his Epistle in his first imprisonment, it might very well be that in that seuen or eight yeeres betweene that and his second im∣prisonment,* 1.880 both he sent and went to Philippie. And the word which the Apostle here vseth maketh it very probable that both he sent and went thither, being a word which signifieth an assured confidence, and is seldome or neuer vsed but when the thing followeth, which thus is trusted. Howsoeuer hee went, or went not it is no matter of our faith, or where about we neede to be troubled. This is sure, hee trusted in the Lord to come vnto them, and to see them, that so they might bee comforted one in another, and that hee might confirme and strengthen them in the faith. And let this be spoken touching his second promise.

LECTƲRE XLII.

PHILIP. 2. Verse 25.26.

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

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

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

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

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

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

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

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

vnto the Lord? And will yee know whence it is that so litle care of growing vp in the knowledge of Gods will, and of walking in the waies of his commandements is in the people, notwithstanding the neuer so great carefulnesse in the Mini∣ster of Iesus Christ. Paul may plant, and Apollos may water,* 1.881 but vnlesse God doe giue the increase, Pauls planting, and Apollos watring are not any thing, to no purpose at all. Sem∣blably the Ministers of Christ Iesus may like good watchmen stand vpon their watch, and giue warning from the Lord; they may labour in all good conscience and with all carefull∣nesse to stirre vp their people vnto a godly care of walking soberly, and righteously, and godly in this present world; but vnlesse God doe stirre vp this care in them by the power of his holy spirit, the Minister spendeth his strength in vaine and for nothing in respect of them. Hence then it is that there is so litle care of growing vp in the knowledge of Gods will, and in all obedience thereunto, euen because the peoples hearts are not so softned and mollified by Gods holy spirit that they should take care of the things that belong vnto their peace, but lying still in the hardnes of their hearts they onely minde earthly things, and set not their affections on the things that are aboue. Examine therefore your selues, men and brethren, and see whether there be in you that care to grow vp by the ministerie of the word in all holinesse and righteousnesse, which you perswade your selues ought to be in the Minister of Christ, that so yee may grow vp. For if I should at large haue discoursed of that care which ought to be in the Minister towards you, which I onely touched, I doubt not but yee would haue easily assented thereunto: nay yee thinke yee can discourse, at least yee will take vpon you to discourse largely enough of that point your selues. See then whether there be in you such an ardent and an inflamed desire to grow vp by the ministerie of the word, as yee thinke there should be in the Minister that yee may be profited by his ministerie. If yee feele no such care and desire in you, it is because the Lord hath not as yet by his powerfull spirit wrought this holy care and desire in you. Striue therefore by praier vnto the Lord for the grace of his holy spirit, whereby

yee may be stirred vp vnto this care and desire, and frequent with all diligence places of holy and religious exercises, that so that weake and languishing desire which is in you, by the power of Gods Spirit working with the word, may be raised and increased. As for you whose hearts the Lord hath infla∣med with a godly care and desire that yee may grow vp in all knowledge of Gods will, and in all obedience thereunto, fol∣low on hard toward the marke for the prize of the high cal∣ling of God in Christ Iesus; goe on from grace to grace, from strength to strength, and this I pray, as our Apostle doth in the former chapter, that your loue may abound yet more and more in knowledge,* 1.882 and in all iudgement &c. In a word, let those that are the Ministers of Christ, and disposers of Gods secrets, so tender their good ouer whom the Lord hath made them ouer∣seers, that they more regard the things that belong vnto their peace, then the things that belong vnto their owne estate. And againe, yee that heare the law of the Lord at their mouthes, and are taught in the waies of your God by their mi∣nisterie, so care to grow vp by their ministerie in the know∣ledge of Gods will, and in all obedience thereunto, that yee care more for that then for all things else of this life whatso∣euer. And let this serue for our first note.

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

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

Now what should this teach vs? Surely this should be a lesson vnto all in generall whom the Lord hath any way ad∣uanced aboue their brethren, not to despise the meanest of their brethren; and in particular vnto those of greater pla∣ces in the ministerie, that they should not extenuate and lessen the g••fts and graces of Gods spirit in their inferior brethren, but that they should honor and much esteeme of whatsoeuer good graces in them. First therefore in generall, it is the rule of the Apostle, that no man should despise another, but that euery man should make himselfe equall vnto them of the lowest de∣gree, the high vnto the low, the rich vnto the poore, the wise and man of vnderstanding vnto the simple and ignorant. For what hast thou, ô man, that thou hast not receiued? Is thine ho∣nor and promotion great?* 1.883 Promotion commeth neither from the East, nor from the West, nor yet from the South, but it is the Lord that putteth downe one and setteth vp another. Art thou increased in wealth and riches? The Lord maketh poore,* 1.884 and maketh rich: prosperitie and aduersitie, life and death, po∣uertie and riches, euen all these come of the Lord. Hast thou more wisdome, and knowledge, and vnderstanding then others of thy brethren?* 1.885 The Lord onely hath put wisdome in thy reines, the Lord only hath giuen thine heart vnderstanding. Not to instance in moe particulars, that of Iames in generall is most true, Euery good giuing, and euery perfit gift is from aboue,* 1.886 and commeth downe from the father of lights, with whom is no vari∣ablenesse, neither shadowing by turning. Now wherefore hath he made thee great and mighty? that thou mightest tyrannize ouer and oppresse thy brother? Wherefore hath he made thee rich and wealthy? that thou mightest grinde the faces of the poore, and lift vp thy selfe in pride aboue them? Where∣fore hath he made thee wise and of an vnderstanding heart?

that thou mightest disdaine and laugh at the simplicitie and rudenesse of thine inferior brother? Nay whatsoeuer bles∣sing it is that thou hast, it is conferred vpon thee for the ho∣nor and glory of thy God, and for the good and comfort of thy brother.* 1.887 Yee shall haue the poore alwaies with you, saith our Sauiour Christ; and in Deuteronomie the Lord saith, there shall be euer some poore in the land;* 1.888 therefore saith the Lord, thou shalt open thine hand vnto thy brother, to thy needy, and to thy poore in the land. It is then that thou maiest doe good vnto thy poore brother that God hath made thee rich and wealthy: it is that thou maiest instruct, and that thou maiest aduise thy brother in what he standeth neede of thee that he hath made thee wise and learned: it is that thou maiest strengthen and lift thy poore brother out of the myre that God hath made thee great and mighty. I wish our great and mighty men of the world that still climbe, and neuer thinke themselues high enough; I wish our rich and wealthy worldlings that make no end of gathering riches and increasing their substance; I wish our wise and great learned men, whose knowledge puf∣feth them vp more than is meete, would consider these things and lay them vp in their hearts, and practise them in their liues. But doe they not rather glory in these things, as though they had not receiued them, or at least knew not for what end they had receiued them? When they are become as great as Haman, doe they not proue like vnto Haman, euen such as thinke of nothing but of oppressing, and vndoing, and mur∣thering the people of God? When they are become as rich as Nabal, doe they not proue as churlish and as ill conditioned as Nabal, euen such as will part with nothing for the releeuing of the necessities of the poore Saints of God? When they are become as wise as Ahitophel, doe they not proue like vnto Ahitophel, euen such as vse their wisdome and counsell vnto the vtter ruine of Gods children, and desolation of his inheri∣tance? The world seeth, and let the world iudge whether it be so, or no. As for vs, men and brethren, let vs know, that the wise man is not to glory in his wisdome, nor the strong man in his strength, nor the rich man in his riches, but he that reioyceth is to reioyce in the Lord, who giueth him wisdome,

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

2. From this same example they in particular that are of greater places in the ministerie may learne a good lesson, which is not to extenuate and lessen the gifts and graces of Gods spirit in their inferior brethren, but to honor and esteem whatsoeuer graces of God in them, though farre meaner then those in themselues. For are they not worthily reproued, which say, as it is in Esay, stand apart, come not neere to me;* 1.889 for I am holier then thou? And are they not as worthily to be repro∣ued, who because of their places and gifts aboue their bre∣thren carry themselues insolently towards their brethren, and in stead of countenancing and gracing them doe vilifie and disgrace them, notwithstanding the good gifts and graces of God in them? Who greater in the Church then Paul was? and whose gifts greater then were his? If he then so counte∣nanced those who were his inferiors much in the ministerie that he called them his brethren, his companions in labour, his fellow-souldiers, if he for such gifts and graces of Gods spirit

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

LECTƲRE XLIII.

PHILIP. 2. Verse 26.

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

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

Amongst those titles wherewithall the Apostle honoreth Epaphroditus, yee see how he calleth him his companion in labour. In labour? In what labour? In the preaching of the Gospell of Christ Iesus, and in the building vp of his body by the worke of his ministerie. What then? Is preaching of the Gospell of God such a labour? Is the worke of the ministe∣rie, and the teaching of the people in the waies of God such a matter that it is to be counted or called a labour? Surely no, in many mens account it is not. An easie matter and no labor at all for a Minister to speake an houre vnto his people. What paines can this take him? What toyle can be in this worke? No more but turne the cocke, and then the water gushes out. He is either worth litle, or else too too dainty, that will not come at euery call vnto the people to preach to them. Thus many account this worke litle or no labour. Well, is cunning in a race where there is striuing for the maistery, or for the win∣ning of the price, or of the crowne that they runne for, is thi•• any labour? They in those Countries where this running is much vsed can tell that it is a labour. And how often doth the Holy Ghost compare the worke of the ministerie vnto this running in a race? To goe no farther for proofe, we heard and spake of this comparison in the 16 verse of this chapter,* 1.890 where the Apostle exhorted them vnto their duties both to∣wards God and men that he might reioyce in the day of Ch••ist, that he had not runne in vaine, nor laboured in vaine, that he had not runne nor laboured in vaine: what is that? that is, that hi•• preaching amongst them had not bin in vaine vnto them. Againe, is the worke of the husbandman, whose worke hath end, but is continually either dunging, or tilling, or reaping or gathering in the fruits of his ground, or hedging, or ditch¦ing or the like, is this any labour? The husbandman know¦eth, and we can easily imagine that it is a labour. And doth not the Holy Ghost sometimes call the Ministers of the Gos∣pell Gods husbandmen, and you that heare, Gods husbandry, and oftentimes compare them vnto husbandmen? We toge∣ther (saith the Apostle) are as Gods labourers,* 1.891 and yee are Gods husbandrie, and Gods building. Where it appeareth by the an∣tithesis betweene the Minister and the people, that the Minister

is called Gods labourer, that is, Gods husbandman, euen as the people are called Gods husbandrie. And in the latter Epi∣stle to Timothie the Minister is plainly compared vnto an husbandman,* 1.892 whose portion it is to labour before he receiue the fruits. Againe, is the worke wherein men through pain∣fulnesse and earnestnesse doe euen wearie themselues, is it any labour? If any be, then certainly that is. And doth not the holy Ghost so speake of the Ministers worke as of a worke wherein they euen weary themselues with hard labour? Wee beseech you (saith the Apostle) that yee know them which labour among you,* 1.893 and are ouer you in the Lord; which labour, that is, which painfully and earnestly labour amongst you till they be weary. But what need moe proofes for this point? The Minister that will speake plainly to the vnderstanding of his people, that will speake soundly vnto the heart of his people, that will speake in the euidence of the spirit vnto his people, that cares what and to what purpose he speake vnto his peo∣ple, must certainly labour both for speaking plainly, and soundly, and in the euidence of the spirit, and for speaking to good purpose. Nay what part is there of his ministerie which is not full of labour?* 1.894 To plucke vp, to root out, to throw downe, to build, and to plant, all workes of the Minister, all great workes, and all workes full of labour. So that whatso∣euer account men make of the worke of the ministerie, and of the preaching of the Gospell of Christ Iesus, it is a worke full of labour, no lesse painfull to the minde, then is the worke of the husbandman, or artificer to the body, and consequently the Apostle well called Epaphroditus his companion in labour, euen in a painfull labour, in preaching the Gospell of Christ Iesus.

This should teach the people ouer whom the Lord hath made them ouerseers, willingly to yeeld vnto them whatso∣euer dutie by the Law of God or man belongeth vnto them, whether it be of maintenance for their liuelihood, or of reue∣rence vnto their persons. And first for their maintenance, it is the Apostle his disputation in the former to the Corinthians, that those which sow vnto others spirituall things, should reape their carnall things.* 1.895 If wee haue sowen vnto you spirituall

things, saith the Apostle, is it a great thing if wee reape your car∣nall things?* 1.896 Doe yee not know that they which minister about the holy things, eat of the things of the Temple; and they which wait at the Altar, are partakers with the Altar? So also,* 1.897 saith the Apo∣stle by way of application, hath the Lord ordained that they which preach the Gospell should liue of the Gospell. For as the Apo∣stle had said before,* 1.898 Who goeth a warfare any time at his owne cost? or who planteth a vineyard, and eateth not of the fruit there∣of? or who feedeth a flocke, and eateth not of the milke of the flocke? As if he should haue said, no man doth so. The rea∣son whereof he bringeth out of the Law of Moses:* 1.899 For it is written (saith he) in the Law of Moses, Thou shalt not muzzell the mouth of the Oxe that treadeth out the corne. In which whole disputation, that being presupposed and taken as gran∣ted, which I haue proued, namely that the worke of the mini∣sterie is no idle speculation, but a painfull and hard labour, yee see how the Apostle inferreth thereupon, as I now doe being taught by him, that seeing the Ministers of the Gospell doe labour and watch for our soules, as they that must giue account vnto God for them, therefore wee should giue vnto them that portion which is due vnto them for their mainte∣nance, and this wee should doe with all cheerefulnesse as vnto the Lord. Now how this dutie towards them is euery where almost neglected, they that liue abroad see and know too well: for so it is, that euery little is now too much for the Mi∣nister; if he may haue some reasonable portion of that whole which is due vnto him, it is thought that he is very well vsed; if any thing of his due may be concealed and kept from him, it is thought to be very well saued, and better so saued then ill spent: for so commonly they account of that which they giue vnto the Minister, albeit it be not theirs, but his which they giue. Farre otherwise then it was in the times of greatest ignorance, and blindest superstition: for then they thought they could not giue enough vnto their Massing Priest, and now they thinke they cannot pull enough away from the tea∣ching Minister; then they thought euery peny better bestow∣ed then other vpon their Confessor, now they thinke euery peny worse bestowed then other vpon their Pastor. But it is

no new thing to see blinde deuotion sometimes to carry men further then doth sound and sincere religion. How ready were the people of Israel to plucke off the golden earings from their eares to giue them vnto Aaron to make a molten calfe with∣all?* 1.900 * 1.901 How liberall was Micah vnto the Leuite, to get him to stay with him to be vnto him a father and a Priest? And so it falleth out very often, that in time of darknesse and ignorance men are more enflamed towards the Church and Pastors thereof, with a blinde zeale, then with a true zeale in the cleere light of the Gospell. Well, let vs know that wee are to giue vnto them that labour amongst vs, and watch ouer our soules, that which is due vnto them, whether it be of mainte∣nance for their liuelihood, or of reuerence vnto their persons. And for conclusion of this point, let that one place of the Apostle serue for both these purposes, where hee saith that those Elders especially which labour in the word & doctrine are worthy of double honour,* 1.902 which is, as diuers doe expound it, of maintenance for their life, and of reuerence vnto their persons. They are Gods labourers, both labouring for God, and ••o bring vs vnto God: let vs therefore carry our selues to∣wards them as toward•• Gods Vice gerents vpon earth, giuing vnto them with all cheerefulnes that which is due vnto them, as vnto the Lord. And let this suffice touching this, that Paul calleth Epaphroditus his companion in labour.

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

God, and to bring into captiuitie euery thought to the obe∣dience of Christ. In this then that the Apostle calleth Epa∣phroditus his fellow-souldier, wee are put in minde as of the state of all Christians in generall, so of the Ministers of the Gospell in particular, namely that the life of all Christians in generall, and of the Ministers of the Gospell in particular, is nothing else but a continuall warfare, wherein wee must still play the souldiers, and still fight. We looke for a Citie where there shall be no more death, no more sorrow, no more crying, no more paine, neither any enemies to fight withall, where wee shall triumph ouer euery enemie that hath exalted him∣selfe against vs, and where wee shall raigne and euer bee with the Lord in the kingdome of Christ Iesus for euer and euer. But whiles wee are members of the militant Church here vp∣on earth, no man better or worse, rich or poore, may promise rest vnto himselfe, but all must stand vpon their guard, and all must alwayes be in a readinesse to fight.* 1.903 Whereupon Iob calleth the life of man a warfare, because together with his life his warfare shall only haue an end. And our Sauiour telleth vs, that the day hath enough with his owne griefe, that is,* 1.904 ne∣uer a day of a mans life which brings not griefe enough with it vpon it owne backe. Now the enemies which wee haue to fight withall, are the world without vs, the flesh within vs, and the deuill seeking continually like a roaring Lion to deuoure vs; none of all which want either will, or skill, or might to ouerthrow vs, vnlesse wee hold fast the reioycing of our hope vnto the end. The flesh hath so many sugred baits and deceit∣full delights to allure men vnto the enticements thereof, that sometimes Dauids, and Salomons, and men after Gods owne heart, cannot auoid the snares thereof, but are entangled therewith. The world likewise hath so many wayes to deceiue, as that euen the Disciples of Christ Iesus cannot auoid it, but be deceiued thereby. And the deuill so furiously rageth, as that the Sonne of God Christ Iesus himselfe cannot auoid his manifold tentations. These are those enemies which we haue all of vs to fight withall, and these wee shall haue to fight withall so long as wee liue in this flesh, and whatsoeuer batte∣rie any of these or all these can lay against our soules wee shall

be sure of it whiles wee liue in this world:* 1.905 for the flesh euer∣more rebelleth against the spirit, and euer striueth to leade vs captiue vnto the law of sinne which is in our members. The world likewise knoweth not the Lord, but the amitie of the world is the enmitie of God,* 1.906 and if any man loue the world, the loue of the Father is not in him. The deuill likewise see∣keth continually like a roaring Lion whom he may deuoure. Nothing to ridde any of vs from the assaults of all these till death, and therefore all of vs must bee souldiers and fight against all these, as in our baptisme all of vs haue promised, so long as wee carry about with vs our earthly house of this Ta∣bernacle.

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

Now what should this teach vs? Surely first it should teach vs this lesson, that since wee haue such enemies continually to deale withall, therfore we should put on the whole armour of God, that we may be able to resist in the euill day, and ha∣uing finished all things, stand fast: for so the Apostle teacheth vs in the last to the Ephesians, where hauing set downe what enemies we haue to wrestle against, as against principalities, against powers,* 1.907 &c. For this cause, saith hee, take vnto you the whole armour of God, &c. Yea but what is this armour of God, which may serue as the best armour of proofe against these mightie enemies which we haue to wrestle and encoun∣ter withall? The Apostle setteth it downe in the same place The girdle wherewithall our loynes must be girded must bee

veritie, and integritie of doctrine:* 1.908 our brest-plate which wee must haue on our brest for the defence thereof, must be righ∣teousnesse and holinesse of life:* 1.909 the shooes wherewithall our feet must be shod, must be the preparation of the Gospell of peace, euen a prompt and ready minde to confesse and em¦brace the Gospell of peace:* 1.910 the shield wherewithall wee may quench all the firie darts of the wicked, must be faith, which (as Iohn saith) is the victorie whereby wee ouercome the world:* 1.911 * 1.912 our helmet for our head must be the hope of salua∣tion purchased by the death & passion of our Sauiour Christ Iesus: our sword wherewithall to wound our enemie must be the word of God: and praier and supplication in the spirit is also a necessary part of our armour, if wee will be so thorowly armed that we will be without all gun-shot, as they say. This is that armour which the Apostle prescribeth vs both to de∣fend our selues, and to offend our enemies withall; and this armour if wee put on, wee shall be able to stand against all the assaults of the deuill, for here is armour for the whole body, from the head to the foot, vnlesse wee will turne our backe vpon our enemie.

Now consider this, men and brethren, and lay it vnto your hearts. Yee cannot but see by this which hath beene spoken, that yee haue great enemies euery one of you to en∣counter withall: yee cannot but see that the whole armour of God is necessary for you if ye will be safe from your enemies. If either yee want your helmet and head peece, which is the hope of saluation by Iesus Christ, or if yee want your brest-plate, which is righteousnesse and innocencie of life, or if yee want the sword of the spirit, which is the word of life, or if yee want the girdle of your loynes, which is veritie and sound∣nesse in religion, or if yee want your shooes, which is a minde prepared and ready to embrace the Gospell of peace, or if be∣sides all these things, yee be fainting and failing in praier and supplication in the spirit, in such parts as these are wanting, one or moe, yee are disarmed, and lie open vnto euery stroke of that enemie which woundeth deadly, and euery of whose venewes are as so many stings of death. It is the Apostle Iames his aduice, Resist the deuill, and he will flie from you.* 1.913 Would ye

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

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

our life. Should it not then seeme a thing maruellous and strange, that wee should not desire peace and to haue our warfare at an end? Yet who is he that is not loth to lay downe his house of clay? Who is hee almost, that when death knockes at his doore, would not liue a little longer if hee might? Yet let mee not here be mistaken: for I doe not say this as if I liked of this, that men should desire to be loo∣sed from the bonds of this life before the time appointed of the Lord come. Nay let the children of God submit them∣selues vnto his will, who will dislodge them when it seemeth best to his godly wisdome; and in the meane time let them this know, and therein comfort themselues, that howsoeuer their fight bee long and great, yet that the Lord hath so done with their enemies, as Iudah dealt with Adonibezek,* 1.914 euen cut off the thumbes of their hands and feet, that is, so abated their power, and broken their strength, that though they con∣tinually assault them, yet can they neuer preuaile against them. This therefore I doe not say as if I liked that any should desire to die before his time appointed of the Lord come, but rather to lesson vs in this, that when our glasse is runne, and our time appointed of the Lord come, we should not then be vnwilling to lay downe our liues, but rather bee then glad and reioyce that our warfare is at an end, and that wee shall be ioyned with our head Christ Iesus. A man would thinke wee should greatly desire to be deliuered from these miseries whereunto this life is subiect, rather to triumph ouer our enemies, then to liue still at the staues end with them; ra∣ther to raigne with Christ in the valley of blessing, where there is peace, and ioy, and life for euermore, then to fight vnder Christ in the valley of teares, where hee shall beare away many strokes, though not any deadly wounds, because his life is hid with Christ in God. What then should bee the cause why wee should not most willingly lay downe our liues in the time of death? Surely in my iudgement it is because in the time of our health wee minde too much earthly things, and set our affections too little on the things that are aboue. For if in the time of our health our conuersation were in heauen, as it should bee, wee would

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

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

Here then I note what mutuall loue and affection there

should be betweene the Pastor, and his people, euen the like that was betweene Epaphroditus and his people of Philippi. The Pastor his sicknes or sorrow whatsoeuer should be the peoples sorrow and heauinesse of heart: and againe, the peo∣ples trouble of minde or affliction of bodie should be the Pastors anguish of soule, and vexation of spirit. So it was be∣tweene Epaphroditus and his Church at Philippi, as here we see: and so it was betweene Paul, and all the Churches, at least on his part, as himselfe witnesseth, saying, that such was his care of all the Churches,* 1.915 that if any were weake he was also weake, and if any were offended he also burned. And I wish I could truely instance in the like affection betweene many Pastors and their people in this our day. But such examples are not euery where with vs: nay in too many places with vs the Pastor cares not if he may haue their fleece, though hee neuer see or heare of his people and flocke: and againe in too many places the people care not, if they may haue their forth in their owne delights, and desires, though they neuer see or heare of their Pastor. Yea so farre are they from this sympa∣thie and mutuall loue and affection one towards another, that so the one may haue his profit, and the other their pleasure, they are not much touched without any further respect either of other. Well, it should not be so, but the ioy of the one should be the ioy of the other, and the griefe of the one should be the griefe of the other.

Now here happily it may be demanded, why either Epa∣phroditus or the Philippians should be so full of heauinesse, and take the matter so much to heart, seeing his sicknes, which was the cause of all this heauinesse, came vnto him by the will of God, and his gracious prouidence. Whereunto in one word I answer, that this mutuall heauinesse one for another was onely an argument of their mutuall loue one of another, not any argument of their ignorance or doubt of Gods pro∣uidence in his sicknesse. Our Sauiour Christ, as we read, gro∣ned in the spirit, and was troubled in himselfe,* 1.916 and wept for the death of Lazarus. This shewed his great loue of Lazarus, as the Iewes very well gathered, saying, behold how he loued him:* 1.917 but will any man gather hence that he knew not or doubted

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

LECTƲRE XLIV.

PHILIP. 2. Verse 27.

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

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

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

1. Here we see that Epaphroditus a faithfull seruant of Iesus Christ, a painefull Minister of the Church, one whom the holy Apostle made that reckoning of that hee called him his brother, his companion in labour, his fellow-souldier, was sick, and that very sore sicke. Whence I gather this obseruati∣on, that the children of God, and most faithfull seruants of Iesus Christ are subiect, as vnto many miseries, and troubles, and infirmities of this life, so vnto sicknesse and diseases of the body. How faithfull a seruant of Iesus Christ Timothy was ye heard a little before vpon occasion of the Apostle his pro∣mise to send him vnto the Philippians vers. 19. And how sub∣iect he was vnto sicknesse may appeare by that aduise which the Apostle giueth vnto him in his former Epistle vnto him,* 1.918 where he aduiseth him to drinke no longer water, but to vse a little wine for his stomachs sake, and for his often infirmi∣ties. Of Epaphroditus his sicknesse likewise ye see how plaine testimonie the Apostle giueth in this place. Nay what childe of God freed or exempted from bearing of this crosse, and drinking of this cuppe? What shall wee say then? Are not sicknesses and diseases of the body the rodde of Gods wrath a herewithall he doth punish the sinne and rebellion of the wicked? Or doth the Lord lay the rodde of his wrath where∣with

he punisheth the wicked, vpon his owne children and faithfull seruants? True it is, that sicknesse and diseases of the body are the rodde of Gods wrath wherewith hee punisheth the disobedience and rebellion of the wicked, as the Scriptures plainely proue vnto vs. Let that one place in Deuterenomie serue for all the rest; where the Lord hauing made great pro∣mises of blessings vnto them that obey his commandements, afterward threatneth curses and plagues vnto them that will not obey his voice, and keepe his commandements. And a∣mongst other of those plagues which the Lord would bring vpon them,* 1.919 it is said, the Lord shall smite thee with a consumpti∣on, and with the feauer, and with a burning ague, and with a fer∣uent heate &c. Where ye see plainely that consumptions, and feauers, and hot-burning agues, and such like diseases are reckoned among those plagues and roddes of his wrath wher∣with he punisheth the sinnes of that Land,* 1.920 or that Countrie, or that towne, or that people whatsoeuer that wil not hearken vnto his voice, nor obey his commandements. And may we not iustly feare that the Lord hath taken this rodde into his hand, and already begunne to punish vs therewith? Looke vnto the disobedience, and rebellion, and neglect of walking in the waies of Gods commaundements that is generally a∣mongst vs, and see whether wee haue not giuen him cause to take this rodde, and to punish vs therewith? Againe, looke vnto such hot agues, vnto such sharpe, and strange, and pe∣stilentiall diseases and sicknesses as are now generally amongst vs, and see whether hee haue not begunne to doe with vs as he threatned in his law? Surely for our sinnes, euen because wee haue not obeyed his voice, and done after his commaunde∣ments, he hath taken his rodde, and already begunne thus to punish vs therewith. And this rodde of his wrath, as wee our selues may see, he doth lay euen vpon his owne children, and faithfull seruants aswell as hee doth vpon the wicked and vngodly of the earth: but yet with this difference. Vpon the vngodly he layeth this rodde of his wrath, in wrath and dis∣pleasure to render vnto them according to the wickednesse of their waies: the same rodde also he laieth vpon his children, not in wrath, but in loue to reforme them and to reclaime

them from the wickednesse of their waies. Vpon the vngod∣ly he layeth this rodde and the stroke thereof enrageth them against God, so that in their sicknesse they are not onely with out all comfort and patience, but like vnto cursed Caine they crie, my sickenesse is greater then I am able to beare, why am I thus, what a seuere iudge is this that lieth his hand so heaui∣ly vpon me; the same rodde also hee lieth vpon his children, but he giueth them patience vnder the rodde, and strength to beare whatsoeuer he laieth vpon them, so that in their sicknes they are comfortable both in themselues, and vnto others. So that albeit the same rodde lye vpon both, yet doth God lay it vpon them with great difference. Which yet will better and more plainely appeare vnto vs if wee shall briefly touch some of those reasons why he lieth this rodde vpon his chil∣dren, why his children are visited with sicknesse. One reason is, as the Apostle saith,* 1.921 that being chastened of the Lord they may not be condemned with the world. For such is the louing mercy of the Lord towards his children, that when they haue either omitted some such dutie as they ought to haue performed, or committed some such sinne as they ought not to haue done, he as a louing father towards his tender childe whom hee dearely loueth, correcteth and chastiseth them with the rodde of sicknesse, or weaknesse, or some such like rodde, that so they may see their owne error and be healed. For this cause, saith the Apostle, many are weake and sicke among you,* 1.922 and many sleepe. For this cause: for what cause? euen for not discerning the Lord his body in comming vnto the communion of the body and bloud of Christ. In which place the Apostle plain∣ly sheweth, that therefore many of Gods children are weake, and sicke, and die, euen because they doe not duely and dili∣gently examine themselues before they come vnto the cele∣bration of the Lord his supper. But, saith hee, when wee are iudged and punished, wee are chastened of the Lord as children of their father, that we should not be condemned with the world, euen with the wicked men of the world, whose portion is in the lake that burneth with fire and brimstone for euer. Sometimes then Gods children are sicke, that so their error, or their negligence, or their wickednesse may be reformed, and they brought into

the right way wherein they should walke. Another reason is, that so they may be staied from such inordinate waies as wher∣unto naturally they are bent, and wherein sometimes they would walke if they were not holden backe as with a bridle. For whose delight in the waies of the Lord is so entire and so altogether vncorrupt before him. That hee maketh, as he should do, his law his whole delight, and his councellour? Nay whose pathes are so straight that hee hath not an ouer∣weening delight in some crooked by-pathes? or whose will and desire, and affections are so sanctified that they are not often enclined, and sometimes caried as it were with a maine streame vnto that which is euill? And therefore the Lord on∣ly wise knowing best what is best for his children, sometimes visiteth them with sickenesse, that so being exercised with his rodde they may not runne into such danger of body and soule as otherwise they would. A third reason why the children of God are sicke sometimes is, that thereby he may make triall of their faith, and of their patience, to see whether they can be conrent as to receiue health, so to receiue sicknes of the Lord, and whether as in health, so in sicknesse they will put their trust in the Lord, and submit themselues vnto his will. For both health and sicknesse they are of the Lord, and both in health and in sicknesse wee should put our trust in the Lord, and submit our selues vnto his will. Yet so choise wee are that we can be content to receiue health from the Lord, but hard∣ly to receiue sicknesse from the Lord, and so weake wee are euen the best of vs that howsoeuer wee doe in health, yet in sicknesse we can hardly submit our selues vnto God his will, and oftentimes more put our trust in Phisitions then in the Lord,* 1.923 as we read that that good King of Iudah Asa did, there∣in declining from that right path wherein he ought to haue walked. Sometimes then as I say Gods children are sicke that the Lord their God may so trie whether they will still cleaue fast vnto him, and patiently submit themselues vnto his will. A fourth reason why the Lo••d sometimes visiteth his children with sicknesse is, that they also may haue a farther triall of the mercifull goodnesse of the Lord towards them. For albeit his children are neuer without great experiences of his mer∣cifull

goodnesse towards them, yet wherein haue they greater experience thereof, and wherein their soule more to reioyce then that in the time of their sicknesse he assisteth them with the comfort of his holy spirit, and giueth them strength and patience to endure what he laieth vpon them, and suffereth not their faith, or their hope to faile, but so prepareth them vnto him, that come death, come life, they can willingly em∣brace either, because they know that come death, come life they are the Lords. An especiall great goodnesse of the Lord towards his children. Whereof they haue such triall in time of their sicknesse as that thereby not themselues alone, but such as are about them are and may bee greatly comforted. And sometimes no doubt they are sicke that seeing the good∣nesse of the Lord towards them in time of their sicknes; they may the rather praise the Lord for his goodnesse, and studie to glorifie his name in the time of their health. Not to trouble you with moe reasons hereof, the last reason why the Lord visiteth his children with sicknesse is, to put them in minde both of that sinne which dwelleth in them, and also of their mortalitie. For sicknesse is both the fruite of sinne, and also the Harbinger of death. For howsoeuer sinne be not the on∣ly cause wherefore sicknesse commeth, yet is it alwaies a cause wherefore it is sent: insomuch that we see when our Sauiour healed some that were sicke, hee would say sometimes vnto them, some be of good comfort, thy sinnes are forgiuen thee:* 1.924 In which speach he gaue them this note, that sinne was the prin∣cipall cause of their sicknesse: and sometimes hee would say vnto them, Behold thou art made whole, sinne no more, least a worse thing come vnto thee; wherein in effect he told them that their sicknesse was a chasticement for their sinne. And againe howsoeuer death doth not alwaies follow sicknes, yet ought sicknesse alwaies to put vs in minde of our mortality. Well it may be that those our houses of clay which in this or that sick∣nesse threaten to fall, may for a time bee patched vp againe, yet they which threaten now to fall, at length shall fall, and downe to the ground they shall be brought. For as the Psal mist speaketh, who liueth that shall not see death,* 1.925 or who shall bee able to deliuer himselfe from the hand of the graue? Of the dust

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

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

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

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

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

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

of Lyons, and there the Lord rescued him, and deliuered him from the teeth of the Lyons. The three children were cast into the hot firie-furnace, and there God prouided for them that the fire had no power ouer them to burne no not an haire of their head. But most befitting our present purpose is the example of that good King Ezechias, who was so sicke that all Physitions as we say in a case of extremitie gaue him ouer, and there was no hope of life: insomuch that the Prophet Esay came vnto him, and said vnto him, Thus saith the Lord,* 1.926 put thine house in an order: for thou salt die and not liue. Here was e∣uen the like extremitie of sickenesse that Epaphroditus was brought vnto. A step onely betweene them and death, or ra∣ther no steppel, but they deliuered out of the iawes of death as a pray out of the teeth of the wilde beast, or as a bird out of the snare of the fouler. And this the Lord may seeme to doe for these causes amongst many other. 1. Thereby to make his power more to be knowne amongst the sonnes of men. For what can more manifest the power of almighty God then to saue vs when the pit is now ready to shut her mouth vpon vs, and nothing but present death before vs? 2. To en∣crease their thankefulnesse who being brought vnto the gates of death are thence deliuered. For how much neerer they were vnto death, so much greater praises are due vnto him that hath deliuered them from death. 3. Thereby to hum∣ble them for euer vnder his mightie hand by whom they yet liue, moue, and haue their being. For what should more humble vs then plainely to see that it is no way in our selues, but in the Lord only to saue our life from death, and to deli∣uer vs from the power of the graue?

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

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

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

LECTƲRE XLV.

PHILIP. 2. Verse 27.

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

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

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

But God had mercy on him] By which phrase of speech the Apostle signifieth Epaphroditus his recouerie and restoring vnto health: Yet see how the Apostle was not content bare∣ly to say, but he was restored vnto health; but signifying euen this same thing he withall noteth both who restored him, & wherfore he was restored vnto health, saying, But God had &c. As if he should haue said, but God for his mercies sake resto∣red him vnto health. Whence I note, that it is the Lord that woundeth, and maketh whole, that both visiteth vs with sick∣nesse, and also holdeth our soule in life, and healeth all our in∣firmities. For so the Lord himselfe saith, Behold now, for I,* 1.927 I am he, and there is no God with me, I kill, and giue life, I wound, and I make whole. And againe in Exodus saith the Lord,* 1.928 I am the Lord that healeth thee. And therefore the Prophet thus praieth, Heale me ô Lord, and I shall be whole, saue me,* 1.929 and I shall be saued. And the Prophet Dauid thus stirreth vp him∣selfe to praise the Lord, saying, Praise the Lord ô my soule, and forget not all his benefits, which forgiueth all thy sinne, and healeth all thine infirmities, or, all thy sicknesses and diseases. It is the Lord then yee see that healeth our sicknesse, and holdeth our soule in life; yea it is euen he that deliuereth vs both from the first, and likewise from the second death. Yet I would not here be so mistaken, as if I iudged that because it is the Lord that healeth our infirmities, therefore in the bed of our sick∣nes we should onely call vpon the Lord, and neglect the meanes ordeined for the recouerie of our health. For as he hath appointed the end, so hath he ordeined the meanes vnto the end: And albeit sometimes he worke without meanes, and restore vnto health without any medicine or physicke at all, yet most ordinarily he worketh by meanes, and restoreth

vnto health by medicine and physicke. And therefore we are not at any time to neglect the meanes of physicke and such like helps for the recouerie of our health, but rather we are to vse them with all thankfulnesse vnto the Lord for them, and with all praier and supplication in the spirit for his blessing vpon them. We see how that good King Ezechias, when it had beene told him of the Lord by the Prophet,* 1.930 thus, Behold I haue healed thee, and the third day thou shalt goe vp to the house of the Lord, and I will adde vnto thy daies fifteene yeere; yet for all that,* 1.931 when the Prophet said vnto him, take a lumpe of dried figs, and lay it vpon the boyle, and thou shalt recouer, he tooke it, and laid it on, and recouered. He might haue said, hath the Lord spoken and will he not performe it? He hath promised me heal••h, and a lengthning of my daies for 15 yeeres; what neede I more then his word, what neede I any medicine, or prescript from any Physician? But we see he vsed no such speech, but as it pleased the Lord to vse these meanes in resto∣ring him to health, so he with all thankfulnes vsed the meanes, and was restored vnto health. Let vs therefore know that it is the Lord onely that deliuereth from death, and restoreth vnto life and health; and that this he doth sometimes without meanes, and most commonly by meanes. Let vs therefore in the bed of our sicknesse call vpon the Lord, and let vs not neg∣lect the meanes which he hath ordeined for the recouerie of our health. Let vs onely trust in the Lord, and let vs know that if the meanes be helpfull vnto vs, it is because of the Lord his blessing vpon them. He blesseth the meanes, and there∣fore we are healed by the meanes, so that he healeth, and there∣fore we are healed.

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

made after his restoring vnto health, where he saith,* 1.932 Be∣hold for felicitie I had bitter griefe, but it was thy pleasure to de∣liuer my soule from the pit of corruption. It was thy pleasure, or it was thy loue to deliuer my soule &c, where that is ascribed to Gods loue, whence his mercy floweth, which in our Apo∣stle is ascribed vnto Gods mercy. So that restoring vnto health is a louing mercy of the Lord. What shall we say then? When wicked and vngodly men are restored vnto health, is this a louing mercy of the Lord towards them? Yes surely. ••or albeit so their sinne, and consequently their iudgement be increased, yet this not comming from this mercy of length∣ning their daies, but from their owne corrupt nature, we are to account that health, and life, and wealth, and whatsoeuer else they haue are temporall mercies of the Lord vpon them. Howbeit the mercies of the Lord in restoring his children vn∣to health, and in restoring the wicked vnto health, are much different. His mercy wherein he restoreth the wicked vnto health, is a generall mercy whereby he taketh pitie vpon all men, proceeding from such a loue as whereby he maketh his sunne to arise on the euill, and the good, and sendeth raine on the iust, and vniust. But his mercy wherein he restoreth his children vnto health is a speciall mercy, whereby he taketh pitie vpon his children, proceeding from that loue where∣withall he loueth vs in Christ Iesus: by that the wicked are only restored vnto bodily health, by this the children of God are so restored vnto bodily health, that farther in soule they are more quickned then before: by that the iudgement of the wicked is increased, for that they abuse their health, where∣unto in mercy they are restored, vnto the dishonor of God; by this Gods name is more glorified in his children, for that they vse their health, whereunto in mercy they are restored, to the praise of the glory of Gods grace. In a word, by that the wicked are made more inexcusable, by this the children of God are made more fruitfull in good works, and more assu∣red of Gods loue. Albeit then it be a mercy of the Lord both to the godly, and likewise to the vngodly that they are restored vnto health, for that the Lord might in iustice haue suffered his rod to lie longer vpon them, if he had dealt with

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

Is it then such a speciall mercy vnto Gods children that they are restored vnto health? Were not death rather a spe∣ciall mercy of the Lord vnto them? or had not death then beene a speciall mercy unto Epaphroditus? Surely it cannot be denied, but that it is a speciall mercy of the Lord vnto his children, if when he hath exercised them with his rod, and prepared them by sicknesse vnto himselfe, he take them by death out of the miseries of this life, and translate them into the kingdome of his Sonne.* 1.933 For so saith the Spirit: Blessed are the dead that die in the Lord: and why? for they rest from their labours, and their works follow them. They rest from their labors. What is that? that is, by death they are deliuered and freed from such griefes, and sorowes, and labours, and troubles and reuilings, and persecutions, and hatreds, and other mani∣fold calamities wherevnto this life is subiect, yea & from that grieuious yoke and heauie bondage of sinne, which made the Apostle to crie,* 1.934 O wretched man that I am who shall deliuer mee from the bodie of this death? Againe, their works followe them. What is that? That is, their good deeds which they did in the the loue of God, and in the loue of his truth after death acom∣panie them, and they receiue that crowne of glory which the Lord in mercie hath promised to all them that loue, and feare him, & walke in his waies. So that whether we respect the end of wretched miseries, or the perfect fruition of euerlasting hap∣pinesse which the children of God haue by death, it cannot be denied but death is an especiall mercy of the Lord vnto them. And in these respects death then had been a speciall mercy of the Lord vnto Epaphroditus: and in these respects I doubt not it was, that Paul desired in the former chapter to be dissolued, and to be with Christ,* 1.935 euen that hee might bee freed from the miseries of this life, and that hee might bee ioyned with his head Christ Iesus, to raigne with him in his kingdome for euer in the time appointed of the Lord. But as death, so like∣wise

life, and restoring vnto health is a speciall mercy of the Lord vnto his children, because so they are made farther in∣struments of his glory who hath restored them vnto health. For being restored vnto health, both they consider the mer∣cifull goodnes towards them, and so breake out into his prai∣ses who hath done great things for them;* 1.936 whereas the graue cannot confesse the Lord, neither death can praise him, but the liuing, the liuing, as saith Ezechias, they confesse him, and sing praises vnto his name: & againe being restored vnto health, they con∣sider that the Lord hath reserued them for his farther glory to be manifested in them, or by them, and therefore their studie and care is so to lead their liues, as that Gods name may be glorified in them, and by them. A good nature (yee know) reioyceth in euery opportunitie that is giuen him, whereby he may shew himselfe thankfull and dutifull, though it be to his trouble and cost. Euen so the children of God, though this life be full of trouble and griefe, yet when their health is restored and their daies lengthned, they reioyce in the oppor∣tunitie that God hath giuen them to doe good in the Church, or in the common-weale, and are carefull therein to shew themselues both thankfull and dutifull vnto their God. For answer then vnto the point, in man we are to consider briefly these two things, the good of himselfe, and the good of o∣thers vnto the glory of God. In respect of the good of him∣selfe, death is a speciall mercy of the Lord vnto euery childe of God, because then they rest from their labours, and their workes follow them. And therefore the Apostle said, it is best of all to be loosed, and to be with Christ.* 1.937 But in respect of others and of the glory of God, it is a speciall mercy of God vnto his children to be restored vnto health, because so they are made farther instruments of his glory, and of the good either of Church, or of Common-wealth. And therefore the Apo∣stle addeth,* 1.938 neuerthelesse to abide in the flesh is more needfull for you. Albeit then death had been a speciall mercy of the Lord vnto Epaphroditus in respect of the good of himselfe, yet in respect of the Church at Philippi, it was a speciall mercy of the Lord, as our Apostle here saith, that he was restored vnto health. Neither yet would I so here be vnderstood, as if I

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

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

them from a most troublesome sea of miseries, vnto the most happy hauen of euerlasting blessednesse. Againe, hath any of vs beene restored from sicknesse vnto health? Let vs re∣member that the Lord herein hath had mercy on vs, as hee had on Epaphroditus. For this mercy let vs shew our selues thankfull vnto the Lord, and our thankfulnesse vnto the Lord let vs testifie vnto the world by walking worthy of this mercy. He hath reserued vs vnto his further glory. Let vs glorifie God both in our bodies, and in our spirits, for they are Gods. Let vs be faithfully, and painfully, and carefully occupied in the workes of our calling, whatsoeuer it be, vnto the glory of our God. And in particular, as this time requi∣reth, as God hath had mercy on vs by restoring vs vnto health, and bringing vs from the gates almost of death vnto life, so let vs take pitie and compassion on our poore distressed brethren, and by our morsels of bread and other releefe, let vs saue their liues from death. As our liues were precious in Gods sight, so let their liues be precious in our sight, who hap∣pily are as deare vnto God as wee are. For know this, that blessed are they that consider the poore and needie, &c.* 1.939

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

they may bee taught in the wayes of the Lord: and againe, sometimes he sheweth mercy on the people for their Pastors sake, lest that punishment which should iustly light vpon them should bring too much sorrow vpon him. So we reade that he shewed mercy vnto that good King Ezechias being sicke vnto death,* 1.940 in restoring him vnto health, neither vnto him alone,* 1.941 but euen therein likewise he shewed mercy vnto the people of Iudah, in that so he kept them for fifteene yeeres space from such manifold miseries and corruptions in religion as afterwards followed in the raigne of Manasses.* 1.942 Thus the Lord rich in mercy, so shewes his mercies vnto his children, as that therein there is a blessing not to them alone, but to others also.

This should teach vs thus much, that we should not be too much puffed vp for whatsoeuer mercies the Lord vouchsafeth vnto vs, as if for our owne sakes alone they were bestowed vpon vs, but seeing therein the Lord also purposeth a blessing vnto others, our care should be to vse them to the benefit of others: our health to profit others, our wealth to doe good vnto others, our knowledge to instruct others, and whatso∣euer mercies we haue vnto the good of others. Which lesson also our Sauiour Christ taught vnto Peter, when he said vnto him,* 1.943 Thou when thou art conuerted, strengthen thy brethren. But how haue they learned this lesson, that like vnto that vnpro∣fitable seruant in the Gospell,* 1.944 hide their talent in the ground, and neuer doe good with that knowledge wherewithall God hath blessed them? or they that like vnto that rich man in the Gospell,* 1.945 only feed and cloath themselues, and neuer regard to refresh poore Lazarus, no not with the crummes that fall from their tables? or they that like vnto Nimrod that mightie hunter before the L••••d, by their power and might cruelly oppresse, and wickedly tyrannize ouer their poore brethren? How haue those parents learned this lesson, that neuer regard the godly education of their children? or those children, that despise their fathers instruction, and forsake their mothers teaching? or those Pastors, that seldome or neuer looke vnto their sheepe? or those sheepe, that will not heare the voice of their Pastors? Certainly in men of all sorts there is either

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

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

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

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

The note then is, that sorrow and the like affections and passions of mindes are nothings vnbeseeming Christians, as some haue foolishly thought, but rather such things as very well beseeme them.* 1.946 It was prophecied of our Sauiour, that he should be a man full of sorrowes; and that he was so, may ap∣peare by his weeping ouer Ierusalem, by his trouble in spirit at the death of Lazarus, and by many other things. Nay how shall wee call him a Christian that hath shut vp all bowels of compassion, and is not touched with a fellow-feeling of his brethrens infirmities? Herein is a good point of true Christia∣nitie, that wee reioyce with them that reioyce, and weepe with them that weepe, and that wee beare with patience our owne sorrowes, and whatsoeuer losse or crosse which may cause sorrow.

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

* 1.947Yea, but wee are forbidden to sorrow for the dead: How then should it not haue beene a fault in Paul to haue sorrowed for Epaphroditus his death? Sorrow for the dead is not there simply forbid, but such sorrow as they haue which haue no hope of the resurrection of the dead, and of life euerlasting after this life. They sorrow immoderately, because they

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

Yea, but had not Paul the gift of healing? If then Epaphro∣ditus his sicknesse or death were such a matter of sorrow vnto him, why did he not heale him? That Paul had the gift of healing appeareth by many places in the Acts, as where it is said, that God wrought no small miracles by the hands of Paul, so that from his body were brought vnto the sicke kerchiefes,* 1.948 or hand∣kerchiefes, and the diseases departed from them. And againe, where it is said that he healed the father of Publius, who lay sicke of a feuer, and of a bloudie flix, and that he healed many which had diseases in that Iland. Yet it is very like that hee could not heale Epaphroditus, albeit no doubt he would gladly haue had him whole. And this is a plaine proofe vnto vs, that the Apostles healed sicknesses and wrought other mira∣cles, not by any vertue or power of their owne, but by the power of God; not whensoeuer they would themselues, but when it pleased the Lord they should: as also it is said in the Acts,* 1.949 that God wrought many signes and wonders by the hands of the Apostles. Being therefore onely Gods instru∣ments to heale diseases, and to worke miracles, neither our Apostle, nor any of the rest, could whensoeuer they would doe these things, but only when he would whose instruments they were.

LECTƲRE XLVI.

PHILIP. 2. Vers. 28.29.30.

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

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

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

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

I sent him therefore the more diligently] In these words I note the diligence and carefulnesse, and speede which the Apostle vsed in sending Epaphroditus vnto the Philippians, notwith∣standing himselfe at this time had so great vse of him as that almost he could not be without him. For the Apostle lying now in prison where Epaphroditus ministred vnto him such things as he wanted, it could not be but he must needes haue great vse of him. Yet when the Apostle heard that they were so full of heauinesse for his sicknesse, and that they greatly desired to see him, he slacked no diligence, neither vsed any delay, but with what diligence and with what speede he could he sent him vnto them. Whence I obserue the nature and dis∣position of a faithfull friend, which is not to delay the time, but whatsoeuer excuse else we might make, with all diligence to gratifie our friend when his neede doth require. For as cheerefulnesse and willingnesse, so carefullnesse and readinesse then to pleasure when neede doth require are very requisite in the performance of euery dutie of one friend vnto another. Yea but where shall a man finde such a friend, as without de∣lay, when neede doth require, will doe the duety of a friend, when he might haue happily iust excuse to the contrary? Sure∣ly I must here say vnto thee as Isaac said vnto Iacob, when he aduised him whence to take a wife;* 1.950 Take not a wife (saith he) of the daughters of Canaan, arise, get thee to Padan Aram to the house of Bethuel thy mothers father, and thence take thee a wife of the daughters of Laban thy mothers brother;* 1.951 or as Abraham had said before touching the mariage of Isaac; Thou shalt not take a wife vnto my sonne of the daughters of the Canaanites among whom I dwell, but goe vnto my countrey, and to my kinred, and thence take a wife vnto him: so I say vnto thee, if thou wilt make a good choice of thy friend, get thee vnto the houshold of

faith, and there shalt thou finde such a friend as now we speake of; ioyne thy selfe vnto them in whom there is religion and the true feare of God, and in them thou shalt finde that which thy soule desireth. Others can and will make as faire a shew oftentimes as the best, and yet faile thee happily then when thou most needest them. Euery litle pretence will serue them for excuse good enough; but if they can haue such an excuse as here Paul the Apostle might haue had, though thou stand in as much need of helpe, as here the Philippians stood of com¦fort, hope thou maiest, but helpe thou shalt finde none. But they that are ioyned vnto thee in Pauls spirit, they that are linked vnto thee in that best bond of loue, the feare of the Lord, they will not faile thee in the needfull time of trouble, they will not shift thee of for this & that time with this or that excuse, but with all diligence, and with all speede they will be ready to helpe thee, and to comfort thee as thy neede doth require▪ for indeede sinceritie in religion, and the true feare of the Lord, are the best bands of christian friendship. We read in profane stories of some much renowned for most rare friendship. But what else were those but as shadowes in respect of the bodie? What friendship of theirs came euer neere vn¦to that of Ionathan and Dauid,* 1.952 whose soules were so knit ei¦ther vnto other as that either loued other as his owne soule? Who more faithfull vnto any then Hushai the Archite vnto Dauid,* 1.953 at whose request he tooke (as we say) his life in his hand, and vndertooke with all diligence and speed to bring to nought the counsell of Ahitophel? Yea generally where religion and the feare of the Lord knits the knot, there the friendship is most sure, and the duties thereof best performed. If therefore thou wilt haue such a friend, as without delay (when neede doth require) will doe the dutie of a friend, and not shift thee of for this & that time with this and that excuse, ioyne thy selfe vnto him that is religious & feareth the Lord, and let your loue be in the Lord, and for the Lord. For what is the cause wherefore friendship is so rare, and why there is such slacknes in all sorts of men to helpe one another, and to comfort one another in any time of neede? Surely hence, euen because our loue is onely a cold loue grounded on this

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

It followeth, that when ye should see him againe, yee might re∣ioyce] In these wordes the Apostle setteth downe a second cause and reason, wherefore hee sent Epaphroditus vnto the Philippians with such diligence and speede. The cause was, as here it is signified, that after such sorow and heauinesse of heart as they were filled with vpon the hearing of their Mini∣sters dangerous sicknesse, thinking they should neuer see him againe, they might reioyce when they should see him againe throughly well in health, & able to doe the worke of his mini∣sterie. Here then we see how a faithfull friend is especially to employ his diligence and his carefulnesse, namely, as in mat∣ters most needfull, so in them to the best purpose hee can de∣uise. A notable patterne whereof we haue in this example of our Apostle. The Philippians were at this present full of hea∣uinesse and sorow, as we haue heard, for their Ministers sicke¦nesse, and they much needed to be cheered and comforted. The Apostle he vsed all diligence, and after hee heard and knew of it, he delaied not the time to cheere them, and to comfort them. But how? hee might haue written his letters vnto them, and therein signified their Ministers recouerie of his health, and so haue cheered and comforted them. But because he thought neither messenger, nor letters, nor any thing else would so much reioyce them as his presence with them, and the sight of him, because they thought they should neuer haue sent him againe, therefore hee sent himselfe vnto them, that when they should see him againe they might re∣ioyce, so taking the best course that hee could deuise to com∣fort them. So we see in the example of Hushai before men••io∣ned: when Dauid was in great distresse by Absolon his sonne Hushai came vnto him with purpose to go with him,* 1.954 and in life or death not to leaue him. But when it was thought that his friendshippe would be to better purpose vnto Dauid, if

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

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

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

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

cause respected himselfe. For it was that hee might be the lesse sorowfull. 1. That howsoeuer his sorowes after this should be some for some other things, yet they might bee the ••esse when their ioyes were fulfilled by their Ministers pre∣sence, and when their Minister should againe bee amongst them to labour amongst them. In that then that the Apostle saith not, and that I might be without sorow, but onely, and that I might be the lesse sorowfull. Hence I gather this obseruation, that the children of God are not much to hope, nor greatly to seeke in this life to be quit and ridde of all sorow, but it is e∣nough for them if their sorowes be abated, and if they haue lesse sorow then they deserue, and then they are enabled to beare.* 1.955 In the world, saith our Sauiour, ye shall haue affliction, e∣uen many-causes of sorow, and griefe, and vexation of spirit. For so it is ordained that through many afflictions we should enter into the kingdome of God,* 1.956 a•• the Apostle saith. And therefore our Sa∣uiour Christ saith againe, if any man will come after me, let him denie himselfe,* 1.957 and take vp his crosse daily, and follow mee. Daily saith he. For as one day followeth an other, so one crosse fol∣loweth in the necke of an other. Wee looke and hope for an holy citie,* 1.958 the new Ierusalem, where God shall wipe all teares from our eyes, and where there shall be no more death, neither so∣row, neither crying, neither any more paine. But that citie is not here on earth, where we be but Pilgrimes, it is in our Coun∣••rey in heauen, where we shall haue an abiding citie, & where we shall be euer with the Lord. Nay if it were here on earth we would not long for that in heauen. Let vs not therefore looke in this life to be without all trouble, or sorow, or griefe. Let vs rather consider how in this life our whole life is stained with many sinnes, and how for our sinnes wee haue deserued not only death euerlasting after this life, but troubles also and sorowes vnsupportable in this life. And then when we see that we are not onely freed from that death by the death of Iesus Christ, and by saith in his name, but that our sorowes in this life are much lesse then we deserue, let vs reioyce in the Lord, and comfort our selues in his mercies that our troubles and sorowes are nothing in comparison of that wee haue deserued. And againe, let vs consider that howsoeuer our troubles, and

sorowes, and griefes be many, yet so onely they presse vs, as that we are able to say with the Apostle,* 1.959 We are affected on eue∣rie side, yet are we not in distresse; in pouertie, but not ouercome of pouertie: we are persecuted, but not forsaken, cast downe, but wee perish not &c. And then when we see that our troubles, and sorowes, and griefes are no more but such as the Lord hath enabled vs to beare, let vs reioyce in the Lord, and comfort ourselues in his mercies towards vs, who doth not suffer vs to be tempted aboue that wee be able, but giueth the issue toge∣ther with the tentation that we may be able to beare it. For surely these are great mercies of the Lord towards vs, that our sorowes are so lessened and abated that they are neither such as we haue deserued, neither such but that wee are able to beare them by the power of him who doth strengthen vs hereunto. And therefore though in this life we be not quite free from all troubles and sorowes, yet let vs account this a great mercie of the Lord vnto vs that wee are lesse sorowfull, that our sorowes are lesse then the desert of our sins, and lesse then he enableth vs to beare.

But how was it that the Apostle should be lesse sorowfull by sending their Minister Epaphroditus vnto them? because by his presence they should haue occasion to reioyce. For as by their heauinesse for their Minister his sorow was encreased, so againe by their reioycing for their Minister his sorow would be abated. Here then we may obserue another notable quali¦tie of Christian loue and friendshippe,* 1.960 which is to weepe with them that weepe, and to reioyce with them that reioyce. A rule which the Apostle giueth all Christians to obserue & keep, & from which who so declineth may seem therin to crosse euen nature it selfe. For naturally we see that the members of our body are so affected one towards an other, as that if one mem¦ber suffer all suffer with it, and if one be had in honour,* 1.961 all the members reioyce with it. How much more should it be so in the mysticall body of Christ Iesus, that they who are ioyned to∣gether in one faith, and in one baptisme, should so likewise be ioyned together in loue and affection one towards an other that the sorow of one should be the sorow of an other, and the ioy of one should be the ioy of another? But I haue had occa∣sion

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

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

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

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

Here then we are taught how to intreat, and entertaine, and receiue the Ministers of the Lord first, in the Lord, that is, as seruants of the Lord, and sent by God vnto vs. So the Apo∣stle giueth testimonie vnto the Galathians that they receiued him, where he saith, But yee receiued me as an Angell of God,* 1.962 yea as Christ Iesus. And that they are so to be honored and accounted of, he againe sheweth where he saith,* 1.963 Let a man so thinke of vs as of the Ministers of Christ, and disposers of the

secrets of God. And why are they so to be thought of, and so to be honoured? The reason is plaine, they are the Embassa∣dors of Christ Iesus, in Christ his stead beseeching vs that we would be reconciled vnto God. So saith the Apostle, Now then (saith he) we are embassadors for Christ, as though God did beseech you through vs,* 1.964 we pray you in Christ his stead, that yee be reconciled vnto God. Now Embassadors, yee know, are to be receiued as the Prince from whom they are sent: so that the Ministers of Christ are to be receiued euen as Christ Iesus. And therefore our Sauiour saith, He that receiueth you, recei∣ueth me,* 1.965 and he that receiueth mee receiueth him that sent mee. Againe, Embassadors (yee know) speake not in their owne name, but in the Princes name that sent them: so that the Ministers of Christ are to be heard as Christ whose Ministers they are. And therefore our Sauiour saith, He that heareth you heareth me,* 1.966 and he that despiseth you despiseth me, and he that de∣spiseth me despiseth him that sent me. And yet see how hardly we are brought to receiue and harken to this instruction. In∣deede it grieueth mee to see how the Ministers of the Lord are receiued euen in this auditorie. Euery fit opportunitie hath beene taken to put you in minde of these things. And what neerer are yee then at the first? Are the Ministers of Christ Iesus to be receiued in the Lord, and for the Lord? Are they the Embassadors of Christ Iesus, and therefore to be receiued, and to be heard as Christ Iesus? How happens it then that some will not at all almost come to heare them? that some come so slackly to heare them? and that some turne their backs vpon them, and will not stay to heare them? If the Embassador of an earthly Prince should be vsed in such like sort, would not sharpe stormes and sore displeasure fol¦low vpon it? And shall the Embassadors of the King of hea∣uen, and King of Kings be so vsed, and will not his anger and heauy displeasure be kindled at it? If we sought our honour, we might well goe without it, seeing the Lord cannot haue it: But we seeke not our owne honour, but the honour of him that sends vs, euen the honour of Christ Iesus, whose word we preach vnto you. We would be honored for the words sake, and therefore we would haue the word much more ho∣noured.

And therefore we call you vnto the hearing of the word, euen of the word of life, euen of the word of your sal∣uation. But how preuaile we? Those that will not come, what should I speake vnto them? I iudge them not, there is one that iudgeth them. Of such as doe come, some come so sel∣dome, that it may seeme they come when their leisure from other businesse giues them best leaue. Businesse belike they haue of greater importance then this, and which they are more to regard then the saluation of their soules. Others, they turne their backs vpon the Preacher, and stay they can∣not, or they will not. I cannot but speake of it. What an vn∣seemely thing was it, when the last Lords day after the cele∣bration of that holy sacrament of Baptisme, which seeing the opportunitie was giuen, might well haue beene celebrated af∣ter the Sermon; but what an vnseemely thing (I say) was it, to see so many then turne their backs, and goe their waies, some vpon that occasion, and others therein keeping their wonted manner? But take heede, men and brethren, how yee despise the word, and turne your backs vpon it. For how∣soeuer now yee turne your backs vpon it,* 1.967 yet shall it iudge you in the last day. If there be a fault in any of you, studie to amend it, and let the word of Christ dwell in you all plente∣ously and in all wisdome.* 1.968 For it is the power of God vnto sal∣uation to euery one that beleeueth. Receiue the Ministers of Christ in the Lord, and harken vnto their message for the Lord. For though they be men that come vnto you, yet are they men sent from the Lord, and their words are to be heard not as the word of man, but as it is indeede as the word of God. Happy are yee if yee heare these things, and medi∣tate thereupon with fruit vnto your soules. Blessed are they that heare the word of God and keepe it.

LECTƲRE XLVII.

PHILIP. 2. Verse 29.

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

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

What such ioy, so vniuersall ioy, so exceeding great ioy for their Ministers returning home in health vnto them? Was Epaphroditus their Minister? Was their Minister thus to be receiued? Indeede this would make a man to doubt, as the world goes now, whether Epaphroditus were their Minister▪ Enough for a noble man, a great man, one of the Peeres o•• the Realme thus to be receiued. A Minister thus to be re∣ceiued, it is a scorne, a meere iest. Well, let it seeme vnto th•• world (as it will) a scorne, and a iest, the Apostle here we see would haue them thus to receiue their Minister, and the Mi∣nisters of the Gospell are thus to be receiued, euen with a•• gladnesse, so that all their people should reioyce, and tha•• with exceeding great ioy for them.* 1.969 O how beautifull vpon the mountaines are the feete of him that declareth and publisheth peace, saith the Prophet, that declareth good tidings, and publi∣sheth saluation, saying vnto Zion, thy God reigneth. Now of

whom speaketh the Prophet this? The Apostle plainely ap∣plieth this vnto the Ministers of the Gospell of Iesus Christ.* 1.970 They are they that declare and publish our peace and our re∣conciliation with God the Father by Iesus Christ his Sonne; they are they that declare the good tidings of the full and free remission of our sinnes by the death and passion of Iesus Christ; they are they that publish saluation vnto euery one that calleth vpon the name of the Lord, & departeth from ini∣quitie. How beautifull then should their feete be vnto vs? When they come vnto vs, or when the Lord rather sendeth them vnto vs with what gladnesse should wee receiue them? Surely I will tell you. Consider that place yet a litle further. The Prophet there speaketh first and primarily of the deliue∣rance of the children of Israel out of the captiuitie of Baby∣lon, and of them that should bring the message and gladd tydings therof. With what gladnes then may we thinke would the children of Israell, when they were in the land of their cap∣tiuitie, receiue them that would bring them good tydings of their deliuerance out of captiuitie, and returne vnto their countrie, and ancient libertie? Would not all of them receiue them with great gladnesse? Would not all of them receiue them with exceding and vnfained ioy and reioycing? With what gladnesse then should we receiue the Ministers of the Gospell of Christ Iesus, who bring vnto vs most ioyfull tidings of a most blessed deliuerance out of the most wofull thrall and captiuitie that euer was, euen out of the most tyrannicall cap∣tiuitie of sinne, death, and the deuill? Surely we should re∣ceiue them with an vniuersall ioy; we should receiue them with an exceeding great ioy, we should all of vs be glad euen in our very soules for them, & euery way that we could we should testifie this our gladnes for them. A good shew of such glad∣nesse many of the Iewes then gaue, when Christ riding into Ierusalem on an Asse, they spred their garments in the way, and cut downe branches from the trees, and strawed them in the way, and cryed through the streets of Ierusalem, and said, Hosanna the sonne of Dauid,* 1.971 blessed be he that commeth in the name of the Lord, Hosanna thou which art in the highest heauens. Here were tokens as of great honor done vnto him, so of great

gladnesse for him that was the high Priest of our profession. And the Euangelist S. Luke storying the same thing saith, that the whole multitude of the Disciples reioyced,* 1.972 and praised God with a loude voice, saying, blessed be the King that commeth in the name of the Lord, peace in heauen, and glory in the highest places. The whole multitude reioyced, and that with no small ioy, when they lift vp their voices, and said, Blessed be he &c. So we read that when Philip came to Samaria,* 1.973 & preached Christ vnto them, the people gaue heede vnto those things which Philip spake with one accord, hearing and seeing the miracles which he did, and it is said, that there was great ioy in that Citie. They heard Philip when he preached Christ vnto them, they gaue heede to the things he spake, and that with one accord, and vpon this there was great ioy in that Citie. So we read that when the Apostles passed through Phanics and Samaria,* 1.974 declaring the conuersion of the Gentiles, and no doubt strengthning the brethren also in the faith wherein they stood, it is said, that they brought great ioy vnto all the brethren; no ordinarie ioy, but a great ioy; not vnto a small number, but vnto all the brethren. Thus yee see with what gladnes the Ministers of the Gospell ought to be receiued: yee see how our Sauiour Christ the high Priest of our profession was thus receiued when towards his passion he came downe from the mount of Oliues vnto Ierusalem: yee see how the Disciples and Apo∣stles of our Sauiour Christ were thus receiued, euen with great ioy of all the brethren. And thus at this day the Ministers of the Gospell are receiued, euen with all gladnesse of all the brethren. But as then it was, so now it is, the multitude, of the brethren no great multitude, as may easily appeare euen by this one note, that the multitude of them that receiue the Ministers of the Gospell with all gladnes is no great multitude. Well (beloued) to stand no longer vpon this point, I cannot better exhort you touching this point then out of these words of the Apostle, Receiue the ministers of Christ his Gospell in the Lord, receiue them with all gladnes, and make much of them, for so it followeth.

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

& tels them how he would haue them to receiue not only Epa∣phroditus in particular, but the Ministers of the gospel in gene∣rall. Make much of such, make much account of them, haue them in high honor & estimation:* 1.975 for so the word here vsed in the originall signifieth. But whom must we haue in such ho∣nour? Make much of such; such as Epaphroditus, such as faithfully and painefully worke in the Lord his haruest, such as carefully watch for our soules, as they that must giue ac∣counts, such as labour in the word and doctrine make much of them, and account them worthy of double honor.

Here then we are taught in what account we are to haue such Ministers of the Gospell as faithfully and painefully la∣bour in the word and doctrine. We are to make much of them, we are to haue them in high honor and estimation, we are to account them worthy of double honor. For so the Apostle else where also telleth vs, saying,* 1.976 The Elders which rule well are worthy of double honour, especially they which labour in the word and doctrine. Where whatsouer be meant by double honour in particular, in generall it is meant, that all honour is due vnto them that labour in the word and doctrine. Yea indeede? honour such? make much of such, such finde-faults, such troublers of the state, such hot-headed fellowes, such discoueries of their fathers shame, such publishers of whatsoeuer they know, euen in Gath, and Ashkelon. For thus commonly they are accounted of, especially if according to the necessitie of the times they lift vp their voices like trum∣pets, and shew the people their transgressions, and the house of Iacob their sinnes. If they tell Herod of his incest, they may doe it without that danger that Iohn did, but let them looke for no lesse then to be counted troublers of all Israel,* 1.977 as Elias was accounted by Ahab. If Demetrius and the crafts∣men men with him be like to sustaine any losse by their preaching; if the godles Atheist, or the superstitious Papist thinke them∣selues galled by their preaching, then they traduce them by such and such names, and then they raise vp whatsoeuer trou∣bles possibly they can against them. Thus are they rewarded with euill for good, and with hatred for their good will; thus doe they become enemies because they tell the truth; thus

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

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

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

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

Whence I gather this generall obseruation, that it is a very commendable thing in the seruants of Christ, not to regard their liues vnto the death, but to hazard their liues for the worke of Christ, which either Christ hath commanded them to doe in their place whatsoeuer, or which for Christ his sake they are to performe vnto any seruant of Christ. What thing more commendable or memorable in Esther,* 1.978 then that when the Kings decree was past against the Iewes, to roote out, to kill, and to destroy all the Iewes,* 1.979 both yong and old, children and women in one day, she put her life in present danger to deliuer her peo∣ple? For it was a matter of death by the law for one not called to come into the inner court vnto the King.* 1.980 Yet for this worke of God, the deliuerance of his Church from the deuouring sword shee put her life in most eminent danger, and went in into the King,* 1.981 which was not according to the law. We see it likewise regi∣stred vnto the view of all posteritie touching the Apostles, that their liues were not deare vnto them so that they might fulfill their course with ioy; that they were ready not to be bound onely, but also to die for the name of the Lord Iesus; that howsoeuer they were threatned, yet they would not cease to preach in the name of Christ Iesus. And whiles this Epistle shall be read Epaphroditus his praise shall not die for hazarding his life for the worke of Christ in releeuing Paul his necessitie when he was in prison, and ministring vnto him such things as he wanted. Yea and what if we should not onely hazard our liues, but giue vp our liues for any worke of Christ? Haue we not a sure promise? He that loseth his life for my sake (saith our Sauiour) shall saue it.* 1.982 If therefore Eliah, or any of the poore children of God be an hungred, & want to satisfie their hunger, though we haue but an handfull of meale in a barrell, and a litle oyle in a cruse for our selues and for our familie, and though we haue no more hope of sustenance but euen to die when that is spent and ea∣ten, yet let vs with that good widow of Sarepta straine and hazard our selues that they may be somewhat releeued. If Paul or any godly brother in Christ bee in prison, though our watchings, and care, and paines, and trauaile with them and for them bee not without manifest danger of our health, and happily of our life, yet let vs with godly

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

But here the doubt may be made, and the question deman∣ded, whether we are alwaies to hazard our liues for the worke of Christ, whether in some worke of Christ we may not some∣times withdraw our selues from danger, and prouide for our health, & for our liues? As for example, whether we may not forbeare the visiting of the sick, when the sicknes is pestilentiall and contagious, whether in such times we may not prouide for our health, & for our liues? The question I know is hard, and the doubt not easily answered, neither will I take vpon me the decision of the doubt: only I shew my opinion, and willingly submit it to the iudgement of others. Touching priuate men therefore, I meane such as whose place and office doth not ne∣cessarily require a more publike care then of themselues & of their own family, they may in my iudgment spare themselues, and not hazard their health or their liues, but for the time withdraw themselues from the danger, especially if such reaso∣nable order be taken for the sicke, as that by comming vnto them they may more endanger themselues & others, then doe them good. My reasons are these, 1. By the law of Moses, we see that those that were troubled with any contagious dis∣ease, as with the leprosie,* 1.983 they were commanded to dwell a∣part, and to haue their habitation without the campe, and in places where they came to cry, I am vncleane, I am vncleane.

Which doth plainely shew that all were not to come vnto them, but both they were to giue warning vnto others, and others were to take warning by them, lest happily they should be infected by them, if they should come vnto them. Againe, howsoeuer in such cases we could be content to hazard our selues and our owne liues, yet may we and we ought to haue care ouer our owne houshold, and ouer that charge that is committed to vs.* 1.984 For if there be any (saith the Apostle) that prouideth not for his owne, and namely for them of his houshold, be denieth the faith, and is worse then an infidell. We must then pro∣uide for our owne, as for their wealth in good sort, and things necessarie to this life, so for their health, and therefore auoide such occasions as whereby wee might bring their health in danger. Againe, we haue many examples in the holy Scrip∣tures of that great Eliah, of our Sauiour Christ Iesus, of the blessed Apostles, and of many others that did for the time auoide such dangers as otherwise would haue ouertaken them, and did not alwaies thinke it meete to hazard themselues in euery occurrent danger. Which reason I doe the rather in this place bring, because if they might, then much more priuate men sometimes may for the time withdraw themselues from danger.

Now if here it be obiected and said, that auoiding of sick∣nesse and other dangers is an argument of distrust in God, and therefore we may not withdraw our selues in such times; I answer that it is no sure argument. The wicked indeede withdraw themselues in such times of danger because they distrust in God, and thinke that God either cannot or will not helpe them, and deliuer them from the danger: and such auoiding of sicknesse or other danger is wicked and vngodly. The children of God therefore withdraw themselues, because they know that it is lawfull to vse such remedies against dan∣gers as are lawfull and good: and such auoiding is lawfull. Againe, if it be said that to auoid at such times is to no pur∣pose, because God hath certainly decreed whom to take and whom to leaue at such times, and none but they alone shall die; I answer, that in like sort it may be said, that it was to no purpose for Iacob to send into Egypt to buy corne,* 1.985 because

God had certainly decreed to saue him and his familie from the famine:* 1.986 and likewise to no purpose that Paul should keepe the mariners from flying out of the ship by boat, lest all should perish, because God had decreed to saue all them that sailed with them. And yet wee see that both Iacob sent into Egypt, and Paul caused the souldiers to cut off the ropes of the boat, both vsing such meanes as God had ordained whereby to bring his will to passe, and therein leauing vs an ensample to doe the same. Againe, if it be said that it is a scandall so to withdraw our selues, I answer that it is a scandall taken, not giuen. Againe, if it be said that whereas wee should loue our neighbours as our selues, thus wee doe forsake them, and so leaue the rule of loue and charitie. I answer, that to leaue them for a time, when there are either some of their friends, or some others prouided for the nonce to looke vnto them, is not to forsake them, neither is against the rule of loue and charitie. Nay it were very preposterous loue and charitie so to be deuoted vnto this or that priuate friend, as by that occa∣sion to bring in danger a whole familie or charge whatsoeuer committed vnto them. Neither doe I know any thing which can be brought to crosse that which hath beene said touching priuate mens auoiding of dangers, which may not as easily be answered.

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

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

Another particular obseruation hence I gather, which is this, that releeuing them that are in bonds and in prison, and ministring vnto the necessities of Gods Saints vpon earth, is a worke of Christ; for so the Apostle in this place, as wee see, calleth it. It is, I say, a worke of Christ, such a one as hee commandeth,* 1.987 and loueth, and rewardeth. Remember them that are in bonds, saith the holy Ghost by the Apostle, as though yee were bound with them, and them that are in affliction as if yee were also afflicted in the body.* 1.988 And to Timothy the Apostle saith, Charge them that are rich in the world, that they be ready to giue and glad to distribute, laying vp in store for themselues a good foun∣dation, &c. Againe, how the holy Ghost loueth this worke, may appeare by that of Paul,* 1.989 where he saith, The Lord giue mercy vnto the house of Onesiphorus, for he oft refreshed mee, and was not ashamed of my chaine, &c. and by that where the Apo∣stle saith,* 1.990 To doe good and to distribute forget not, for with such sacrifices God is pleased. Againe, how Christ rewardeth this worke wee see in the Gospell, where setting the sentence of the last iudgement he saith,* 1.991 Come yee blessed of my Father, &c. Contrariwise, how the Lord hateth the neglect of this dutie, of ministring vnto the necessities of his poore Saints on earth, wee may see both by the example of that churlish Nabal, of whose badnesse this is especially registred as most hatefull vnto the Lord,* 1.992 that he would not releeue the necessitie of Da∣uid being in distresse, but sent away his seruants with crooked and churlish answers: and likewise by the example of the rich man in the Gospell, of whom likewise this is especially regi∣stred,

as most hatefull vnto the Lord,* 1.993 that when Lazarus lay at his gate full of sores, and desired to be refreshed with the crummes that fell from the rich mans table, the dogges came vnto him, and did more for him then the rich man would doe: and likewise by the testimonie of Iohn, where hee saith, Whosoeuer hath this worlds good, and seeth his brother haue need,* 1.994 and shutteth vp his compassion from him, how dwelleth the loue of God in him? As if the Apostle should haue said, Whatsoeuer shew this man makes, the loue of God dwels not in him; nei∣ther he loueth God, nor God loueth him. Men and brethren, what should more stirre you vp vnto this holy worke of relee∣uing of Gods poore Saints, a thing so needfull now to be vr∣ged and pressed, what (I say) should more stirre you vp vnto it then this which hath already beene said? It is a worke of Christ, which Christ commandeth, which hee loueth and li∣keth, which Christ highly rewardeth, and vnmercifulnesse to the poore he hateth and detesteth. As euery man therefore wisheth in his heart, so let him giue vnto the poore Saints, not grudgingly, or of necessitie, for God loueth a cheerefull giuer.* 1.995 If it be a worke of Christ, it well beseemeth thee if thou be a Chri∣stian; if he haue commanded it, it stands thee vpon to obey it; if he loue and like it, thou hast great cause to moue thee to it; if for his mercies sake he reward it, thou hast great reason to be occupied in it; and if he so hate the neglect of it, it beho∣ueth thee not to be negligent in it. As therefore euery man hath receiued of the Lord, so let him be ready to giue accor∣ding to that he hath. Hee that hath mercy on the poore,* 1.996 lendeth vnto the Lord, and the Lord will recompence him that which hee hath giuen. And blessed is hee, saith Dauid,* 1.997 that considereth the poore and needie, the Lord shall deliuer him in the time of trouble. Consider what I say, and the Lord giue you a ••ight vnderstan∣ding in all things, and fill your hearts full of all knowledge, that yee may abound in euery good, vnto the glory of God the Father: to whom with the Sonne and the holy Ghost, &c.

Laus omnis soli Deo.

THE THIRD CHAPTER.

LECTƲRE XLVIII.

PHILIP. 3. Vers. 1.2.

Moreouer, my brethren, reioyce in the Lord. It grieueth me not to write the same things vnto you, and for you it is a sure &c.

THe holy Apostle hauing in the first chapter of this Epistle, first signified his good minde towards the Philippi∣ans by retaining them in perfect me∣morie, by his longing after them all from the very heart roote in Iesus Christ, and by his praying for them, and hauing afterward exhorted them that they should not shrinke for his imprisonment, because thereby the Gospell was confirmed and not diminished: In the second Chapter as we haue heard, he first exhorted them vnto humility, that putting apart all contention and vaine glory, they would haue euen the same minde that was in Christ Iesus, who being God humbled himselfe to be man, and became obedient to the death, euen the death of the Crosse, and was therefore highly exalted &c. 2. Hauing

grounded certaine exhortations vpon that example of Christ his humilitie and obedience, as 1. That they would runne forward in that race of righteousnesse wherein God had free∣ly placed them through Iesus Christ, making an end of their saluation with feare and trembling; and then that they would doe all things with their neighbours without murmuring and reasonings, that they might be blamelesse and pure, and the sonnes of God &c. The Apostle I say hauing grounded these exhortations vpon that example of Christ his humilitie and obedience. 2. For their comfort and confirmation against certaine false Apostles crept in amongst them, hee both pro∣mised to send Timothy shortly vnto them, and likewise that himselfe would shortly after that come vnto them, and be∣sides sent their Minister, Epaphroditus presently vnto them. Now in this 3. Chapter the Apostle instructeth the Philippi∣ans in the things wherein the false Apostles laboured to se∣duce them, and so armeth the Philippians against them till his comming vnto them by confuting that false doctrine which they deliuered. The doctrine which the false Apostles deli∣uered was, that not Christ alone, and faith in his name, but circumcision also and the workes of the law were necessarie vnto iustification, and saluation. Which doctrine the Apo∣stle doth at large confute in the Epistle to the Galathians, be∣cause they had suffered themselues to be seduced and bewitch∣ed by it. But here, because the Philippians had manfully with∣stood it, and giuen it no place amongst them, the Apostle ve∣ry briefly confuteth it, and proueth that our righteousnesse is onely by Christ, and faith in his name, not at all by the works of the Law. The principall parts of this Chap••er are three: 1. He exhorteth them to beware of false Teachers, verse 2. and instructeth them in that truth which the false Apostles gainesay, vers. 3. 2. The Apostle proposeth himselfe as an imbracer of that truth touching mans righteousnesse which they were to embrace, à vers. 4. ad 15. Lastly, hee exhorteth them to embrace and hold fast the same truth with him, and to walke as they haue him for an ensample, from vers. 15. to the end of the Chapter. Now before he come to the handling of any of these principall parts, 1. He setteth downe this ex∣hortation,

reioyce in the Lord, as a conclusion of that which went before, & as a ground of that which followeth. 2. He ex∣cuseth h••mselfe for writing now the same things by epistle which before he had taught them by word of mouth. That the exhortation is set downe partly by way of conclusion of that which he had spoken before, may appeare by the entrance vnto it, in that he saith, Moreouer &c. For it is as if the Apostle had thus said: hitherto ye haue been full of heauines partly for my bonds and imprisonment,* 1.998 & partly for Epaphroditus your mi∣nister his sicknes Now for my bonds, they, ••s I haue told you, haue turned rather to the furthering of the Gospell, inasmuch as many of the brethren in the Lord are boldned through my bonds to speake the word, and now so it is that I am in good hope shortly to be deliuered from my bonds, and to come vnto you. Again, for Epaphroditus God hath had mercy vp∣on him, and now he is returned vnto you in good and perfect health. What therefore now remaineth my brethren, but that ye be glad and reioyce in the Lord, in the Lord I say whom before I haue described vnto you, in that Lord who be∣ing in the forme of God thought it no robberie to be equall with God, yet made himselfe of no reputation, and tooke on him the forme of a seruant, &c. Reioyce, for that there is no other cause but that ye should reioyce, but reioice in the Lord who became man for you, died for your sinnes, rose againe for your iustification, setteth at the right hand of God to make request for you, vnto whom euery knee in that day shall bowe, and confesse that he is the Lord, reioyce in him. A∣gaine, it is partly set downe as a ground of that which follow∣eth; as if the Apostle should thus haue said; I haue already as in a glasse presented vnto your view the great mysterie of godli∣nesse, euen God manifested in the flesh, iustified in the spirit,* 1.999 seene of Angels, preached vnto the Gentiles, belieued on in the world, and receiued vp into glory. He it is, and he alone it is that is made of God vnto you wisedome, and righteousnesse, and sanctificati∣on, and redemption that hee that reioyceth might reioyce in him. Reioyce therefore in him, and beware of such as teach you to reioyce in any thing but in him. Thus ye see how this exhortation is partly a conclusion of that which went before, and partly a ground and foundation of that which followeth.

The excuse which followeth, is to meete with that conceit which the Philippians happily might haue vpon his often ad∣monition. First by word, and now by writing, to beware of false Apostles. For thus the Apostle thought they might con∣ceiue, and thinke with themselues; you haue often when you were with vs admonished vs of false Apostles and Teachers, when you taught vs and preached vnto vs Christ Iesus you ceased not to warne vs to beware of such as would seeke to se∣duce vs from that truth which you taught vs; and wee haue beene diligent so to doe, neither haue we giuen place to any of their doctrines: And therefore you needed not to haue troubled your selfe; this admonition needed not to vs, The Apostle therefore to meete with this telleth them, that for him it is no griefe or trouble to him at all to write the same things vnto them which before hee had taught them by word of mouth, and for them hee telleth them that it is a sure and a safe thing that they be often admonished of false Teachers, that so they may be the more warie of them. Thus much for the vnderstanding of these words. Now before wee proceed any farther, let vs see what obseruations we may gather hence. For our vse and instruction.

The 1. thing which here I note is the maner how the Apo∣stle doth exhort the Philippians, which is in most milde, and kinde, and good sort, speaking vnto them as vnto his bre∣thren, yea calling them his brethren: not that they were his brethren naturally according to the flesh by carnall generati∣on, but his brethren in Christ, begotten in one wombe of the Church the spouse of Christ, vnto one God the father of our Lord Iesus Christ, and father of vs all, by one immortall seed the word of God, through one spirit whereinto we are all bap∣tized, borne by spirituall generation not of bloud, nor of the will of the flesh, nor of the will of man, but of God. Exhorting then the Philippians whom hee had begotten in the faith vnto Christ by his ministerie, hee speaketh vnto them as vnto his brethren in Christ most mildly, and kindly, and louingly. So we see he doth in the second Chapter and twelfth verse, where exhorting them to humilitie and obedience, and to finish their saluation with feare and trembling, hee speaketh thus vnto

them, wherefore my beloued, as ye haue alwaies obeyed &c. So in the next Chapter he ioyneth both these together, and a great deale more, and saith, Therefore my brethren, beloued and longed for, my ioy and my crowne &c. Most milde and louing exhortations. And wherefore vseth hee such mildnesse in his exhortations vnto them? No doubt the rather to winne them to hearken vnto him and vnto that whereto hee exhorteth them. For as sharpe and bitter words often stirres vp striefe and anger, so a soft tongue, milde and louing speeches much auaile to effect that which a man desires. Here then is a les∣son for vs whom God hath set apart vnto the holy worke of his ministerie, that we should not onely be carefull to instruct ••hem that heare vs in the wholesome words of truth, but that a meeknesse also of spirit wee should exhort them vnto the things that belong vnto their peace. A thing practised by Christ himselfe, and practised likewise by the Apostles of Ie∣sus Christ, as by many places in the new Testament it may easily appeare. Here then happily you will say vnto me, how is it then that many of you are so sharpe and eager in speech? how is it that ye follow not the practise of Christ, and of his Apostles? We are indeed sometimes sharpe, wee come some∣times with a rodde, as the Apostle speakes, yea sometimes we bring an axe with vs, and lay it to the roote of the tree to cut it downe, that it may be cast into the fire, sometimes we pluck vp, and roote out, and throw downe, sometimes wee strike, and wound, and kill, and herein wee follow the practise of Christ, and of his Apostles. Would it not seem a sharp speech vnto you, if we should lift vp our voices, and crie,* 1.1000 O generati∣on of vipers, how can ye speake good things when yee are euill? or if ••e should say, ye are of your father the Deuill, and the lusts of your father ye will doe: or if we should say, ye fooles,* 1.1001 did not hee that made that which is without, make that which is within also? or if we should come with woe vpon woe vnto such and such men. And yet speaking thus we should speake no otherwise then our Sa∣uiour Christ did. Did not the Apostle likewise vse sharpe peaches vnto the Galathians, when he said vnto them,* 1.1002 O foolish Galathians, who hath bewitched you that yee should not obey the truth? are ye so foolish that after ye haue begunne in the spirit, yee

would now be made perfit by the flesh? And did not Iames like∣wise vse great sharpnes & boldnes of speach against richmen, saying,* 1.1003 Go to now ye rich men, weepe and houle for your miseries that shall come vpon you &c. ye haue liued in pleasure on the earth, and in wantones: ye haue nourished your hearts as in a day of slaugh∣ter: ye haue condēned & killed the iust, and he hath not resisted you, therefore we be sometimes somewhat rough and sharpe ye see we do not therein swarue from the rule and practise of Christ, or his Apostles.* 1.1004 To all things (saith the Preacher) there is an appointed time, and a time to euery purpose vnder the heauen. A time to slay, and a time to heale; a time to breake downe, and a time to build &c. So I say there is a time to bee rough and sharpe, and there is a time to be milde and gentle; there is a time to strike and wound, and there is a time to comfort and to heale. The same God that came in a soft and still voice vnto Eliah,* 1.1005 and not in the earthquake, not in the fire, came vnto Korah, Dathan, and Abiram in the earthquake, and vnto Nadab and Abihu in the fire, and the one sort were deuoured by the earth∣quake, and the other sort by the fire. When men are harde∣ned in sinne and will not be awaked out of the dead-sleepe whereinto they are fallen, when men stop their eares at the voice of the charmer charme he neuer so wisely, and will not hearken and obey; when men come to that height of impiety that either they say with the foole in their hearts, there is no God, or else make the question whether there be knowledge in the most high, when the fruits of vngodlinesse and vn••••gh∣teousnesse, I say not beginne to shoote out their heads, and to shake their lippes, but to swarme like the grashoppers in Egypt, then I trow it is a time to be sharpe, to speake out of mount Sinai in thunder and in lightening, to denounce the threat∣nings of the law, and the iudgements of Gods mouth against all vngodlinesse and iniquitie, and to lay the axe vnto the ve∣ry roote of the tree to strike, and wound, and to kill sinne if it be possible. Againe, when the soule is afflicted and brought low through any plague or trouble, when the sorowfull heart shrinketh in the way and groneth vnder the burthen of his sinne, when men beginne to loath and detest those wicked waies wherein they haue walked, and to long and thirst after

the things that belong vnto their peace, then it is as a time to come in the spirit of meeknesse, to speake comfortably vnto the heart, to raise vp them that are fallen with all kinde spee∣ches, and in all louing manner to lead them on a long besides the water of comfort. As therefore the times doe require so we come with a rodde, or in the spirit of meeknesse, and be∣cause commonly in our congregations there be both some such as neede to be wounded, and againe some such as neede to be healed, therefore it is that in our Sermons we doe both sharpely reproue, and mildly exhort. The sinner that goeth on in the wickednesse of his way, and runneth headlong into many and noysome lusts, we sharply reproue, that we may re∣claime him from the wickednesse of his way, and that wee may pull him as a brand out of the fire lest he should perish in the day of Christ. But such as are grieued because they are out of the right way, and grope after it if happily they might finde it, them we restore with the spirit of meeknesse, wee poure oyle into their wounds, with all mildnesse wee exhort them, and we minister what word of comfort wee can vnto them. Nay whatsoeuer sharpnesse at any time we doe vse, yet still we exhort you with all mildnesse, whether it be that wee exhort you to continue in the grace wherein ye stand, and to hold fast your hope vnto the end, or to turne from the wicked∣nesse of your way, and to make streight steppes vnto your feete, that that which is halting may be healed. And if the heart•• of our people might be healed onely by applying gen∣tle medicines without cutting and launcing their sores, onely by pouring, supplying oyle without pouring vineger into their wounds, why should any man thinke that we would vse sharpenesse of speech? Nay it would be our soules ioy if our meditations for the things that we bring vnto you might bee wholly and only set and setled on the sweet comforts of the Gospell, that all our speeches vnto you might be of the mer∣cies of God vnto vs in Christ Iesus. Our desire is to present you pure and blamelesse, not hauing spot or wrinckle, or any such thing, in that day. Hauing this desire, if any of our sheep wander and go astray beare with vs if with the good sheep heard we sometimes vse the hooke, nay if sometime•• wee set

our dogge after them, & pinch them to bring them in againe. But aboue all things haue care that wee may still speake vnto you as vnto our brethren, sonnes of one father with vs, chil∣dren of one wombe with vs, baptized by one spirit into one body with vs, continuing in one fellowship of Gods Saints with vs, and walking with vs by one rule in the same way vnto our Country and Citie which is aboue, where Christ which is our head hath taken possession for vs. Let vs walke and talke as brethren, and let vs proceed by one rule, that wee may minde one thing. And thus much of this obseruation. It followeth.

Reioyce in the Lord] We haue spoken already of the man∣ner of the Apostle his exhortation: Now in these words I note the matter of his exhortation, which is to reioyce, but not so simply, but to reioyce in the Lord. The like exhortation the Apostle also maketh in the next chapter, where he saith, Re∣ioyce in the Lord alway,* 1.1006 againe I say, Reioyce. The like where∣unto the Apostle also in another place maketh out of the Prophet,* 1.1007 where hee saith, Let him that reioyceth, reioyce in the Lord. In the Epistle to the Thessalonians he only saith, Reioyce euermore; but the meaning is all one with that in the next chapter, Reioyce in the Lord alway. Hence then we may obserue what and wherein the Christian mans ioy and reioycing ought to be: his ioy and reioycing is and ought to bee in the Lord. To be glad, and to be merry, and to reioyce, is a thing which the heart of man very much euen naturally desireth, so that there needeth no precept or exhortation at all that wee should reioyce: but what and wherein our reioycing should be, is a matter very well worthy our due and diligent conside∣ration. Looke abroad into the world, and see; a man shall there see gladnesse of heart and reioycing enough: but what, and wherein? The rich and wealthy man hee reioyceth and cheereth his heart in his wealth and riches, in his lands and possessions, in the glory of his house, and in the store that hee hath. The strong man hee glorieth and reioyceth in hi•• strength, the wise man in his wisdome, the great and honou∣rable man in his greatnesse and in his honour, the wanton in his pleasures, the riotous person in his riotousnesse, and gene∣rally

the wicked man in his wickednesse. Nay is it not with vs as it was in the dayes of the Prophet Esay with Ierusalem? In the day that the Lord God of hosts cals vnto weeping and mour∣ning, and to baldnesse, and girding with sackcloth,* 1.1008 is there not ioy and gladnesse, slaying oxen, and killing sheepe, eating flesh, and drin∣king wine, eating and drinking, for to morrow wee shall die? Doe wee not, as the Prophet Amos speaketh, in this day wherein Gods iudgements lie so heauie vpon vs, and vpon our whole land, doe wee not (I say) put farre from vs the euill day,* 1.1009 and ap∣proach to the seat of iniquitie, lying vpon beds of Yuorie, and stretch∣ing our selues vpon our beds, eating the lambes of the flockes, and the calues out of the stall, singing to the sound of the viole,* 1.1010 drinking wine in boules, and anointing our selues with the chiefe ointments, but no man almost remembring the affliction of Ioseph? Yes surely euery where almost wee may see men following their wonted pleasures, and reioycing themselues in their wonted delights, as if the hand of the Lord were not vpon vs. But such carnall and worldly reioycing is not good. Nay vnto such as thus re∣ioyce, fixing their only ioy and delight on the things of this world, and on the vanities of this life, our Sauiour Christ pro∣nounceth a woe, saying, Woe be to you that now laugh,* 1.1011 for yee shall waile and weepe. This is the fearfull iudgement of God vpon them that reioyce in the flesh, and not in the spirit. Vn∣derstand therefore that there is a two-fold ioy and reioycing; one in the flesh, another in the spirit; one carnall and sensu∣all, another spirituall and Christian; one in the world, ano∣ther in the Lord. The carnall and worldly reioycing is, when putting farre from vs the remembrance of the euill day, wee reioyce more in the pleasures of sinne and the transitorie things of this world, then wee doe in the things that belong vnto our peace. Such was the reioycing of him that when he had pulled downe his barnes, and builded greater,* 1.1012 and there∣in laid all his fruits and his goods, said vnto his soule, Soule thou hast much goods laid vp for many yeeres, liue at ease, eat, drinke, and take thy pastime. And such is the reioycing of men commonly at this day, as already hath beene noted. And true it is which wise Salomon saith, Foolishnesse is ioy to him that is destitute of vnderstanding; that is,* 1.1013 euen wickednesse and sinne

is a matter of mirth and delight to the wicked and vngodly man.* 1.1014 But it is as true which Zophar saith, That the reioycing of the wicked is short, and that the ioy of hypocrites is but a moment.

Besides this carnall and worldly reioycing, there is also a Christian and spirituall reioycing, which is, when setting our hearts on the Lord as on our chiefest good, wee so reioyce in the things of this life, as that wee count them all losse and dung in comparison of that reioycing which wee haue in Christ Iesus; when remembring the mercifull goodnesse and louing kindnesse of our good God, nothing can so much daunt vs, but that our heart daunceth for ioy, and our soules are rauished with reioycing thereat. Wilt thou then reioyce, or know how and wherein to reioyce, O man that fearest the Lord? Reioyce in the Lord: reioyce in those spirituall bles∣sings wherewithall God hath blessed thee in heauenly things in Christ Iesus: reioyce in thine election in Christ Iesus vnto eternall life before the foundation of the world: reioyce in the workmanship of thy creation after Gods owne image, in thy redemption by the bloud of Christ Iesus, when through disobedience thou hadst for euer cast thy selfe away; in thine adoption through Iesus Christ into the number of the sonnes of God; in thy reconciliation with God the Father by the in∣tercession and mediation of Christ Iesus; in thy vocation vn∣to the knowledge of the truth by the Gospell of Christ Iesus; in thine incorporation into the mysticall body of Christ Iesus by the powerfull operation of the spirit; in thy iustification and free forgiuenesse of thy sinnes by faith in the bloud of Christ Iesus; in thy sanctification by the spirit of grace vnto some measure of holinesse and righteousnesse in this life; in thy regeneration vnto a liuely hope in Christ Iesus, and in the assured confidence of thy glorification after this life with Iesus, who shall change thy vile body, that it may be fashio∣ned like vnto his glorious body, &c. Herein is the Christian mans reioycing, and here is matter of reioycing indeed. All reioycing in all things in the world whatsoeuer, what is it in comparison of this reioycing? Surely as euen now wee heard out of Iob, it is short, and but a moment. Nay I say more, Whatsoeuer men imagine with themselues, yet indeed there

is no true ioy, no sound reioycing, but this reioycing in the Lord. Other ioyes in other things may happily for the time somewhat affect vs, and please our fancies, and tickle our out∣ward senses, and delight our outward man: but that that warmes the heart, that that cheeres the soule, that that makes the inner man to pant and to leape for ioy, thats the ioy in the holy Ghost, and reioycing in the Lord. And this is it which stickes by a man in his life, and in his death forsakes him not. Yea, when in the throwes and pangs of death he shall say of all other ioyes whatsoeuer, I haue no pleasure in them, then in this ioy his soule shall reioyce, through this ioy hee shall ioyfully wrestle with death, and because of this ioy hee shall not feare death, nor the graue, but desire to bee loosed, and to be with Christ. Let the carnall, and worldly, and sen¦suall men therefore bragge and boast as much as they will, that they leade the only ioyfull and pleasant liues, and let them obiect vnto the godly Christian as much as they will, a lumpish, and momish, and sowre life, wherein he hath no ioy or pleasure at all, yet shall the day come when they sh••ll change their mindes, and sigh for grife of minde,* 1.1015 and say within themselues: These are they whom sometimes we had in derision, and in a parable of reproach.* 1.1016 We fooles thought wee had the world at will, and thought their life madnesse; but how are they counted among the children of God,* 1.1017 and their portion is among the Saints. Thus, I say, shall they say when they shall perceiue that the life which they thought the only ioyfull life, was indeed the most miserable life. So that when the count is indeed truly cast, wee shall finde that onely the true Christian hath sound ioy of heart, and that there is no sound reioycing but this reioycing in the Lord.

Yea but how shall wee know this, that indeed wee doe re∣ioyce in the Lord? For wee are inclined naturally to flatter our selues, and wee will say that wee reioyce in the Lord and perhaps thinke so too, when indeed wee doe not. How then shall wee know that wee doe truly reioyce in the Lord? The wicked indeed, whose hearts are set on other pleasures, where∣in no true ioyes are to be found, they know not what ••t mea∣neth, yea it seemeth meere madnesse and foolishnesse vnto

them. But for vs thus wee shall know that we reioyce in the Lord in whom alone true ioyes are to be found. 1. Consider and see what longing and thirsting there is in thee after the hearing, and reading, and meditating in the holy word of life, what comfort and peace of conscience thy soule findeth in the holy word of life, how thy heart is enlarged when thou hearest or readest the sweete promises of God in Christ Iesus, what a gladnesse vnto thy soule it is that Christ is made of God vnto vs wisedome, and righteousnesse, and sanctificati∣on, and redemption, how stedfastly thou cleauest in thy heart vnto thy God, and how soule-rauisht thou art with the loue of thy Christ by meditation in the word; consider I say and see these things, and hereby thou shalt see whether thou dost tru∣ly reioyce in the Lord.* 1.1018 These things, saith our Sauiour Christ, I haue spoken vnto you that my ioy might remaine in you, and that your ioy might be full. If then thus we be affected toward the word of Christ that we long and thirst thereafter euen as the chased heart after the water brookes, if wee finde in it such peace, and comfort, and contentation of soule, if through it we belieue in Christ though we see him not, and in his promi∣ses, if we loue him, & reioyce in him with ioy vnspeakable and glorious, this is a certaine effect, and so a sure proofe of our reioycing in the Lord. Nay if wee haue a good measure of this reioycing in and through the word, though not such com∣plement as we haue spoken of, yet euen this is a sure argument of our reioycing in the Lord; for then alone shall this reioy∣cing be fully perfect when wee shall see him face to face, and when wee shall know euen as wee are knowne, not in part onely.

Another effect of this reioycing in the Lord is, that it cau∣seth vs to reioyce in tribulations, in afflictions, in tentations, euen in death, and in the panges and paines thereof. Consi∣der then and see how thou art affected in the day of thy trou∣ble, what comfort thou findest in thy soule when in the world thou dost suffer afflictions, what ioy thou findest in thine in∣ner man when thine outward man is compassed about with sorowes; consider I say and see these things, and therby thou shalt also see whether indeed & truly thou dost reioyce in the

Lord: for as the Apostle saith, by Christ wee reioyce in tribu∣lations, knowing that tribulation bringeth forth patience,* 1.1019 and pa∣tience experience, and experience hope, and hope maketh not asha∣med. If then when wee suffer afflictions in the world, we can be of good comfort because our Christ hath ouercome the world; if when wee are reuiled and persecu••ed, and all manne•• of euill words are spoken against vs falsly for Christ his sake, wee can reioyce and be glad for that reward that is laid vp for vs in heauen; if in the sorrowes of death wee can patiently wait for the Lord, and gladly desire to be loosed, and to bee with Christ, this is a certaine effect, and so a sure proofe of our reioycing in the Lord: for therefore are wee not ouer come of sorrowes in the middest of troubles, because of that our reioycing in the Lord which is within vs, and which no man can take from vs. A third effect of thi•• reioycing in the Lord is, that it causeth vs to count all things losse and dung in comparison of Christ, so that wee seaze him and possesse him not of a part alone of our reioycing, but of our whole re∣ioycing, which is the effect spoken of in this chapter, as here∣after wee shall perceiue. Consider then and see whether thy reioycing be entire in thy Christ, whether thou canst finde any sound ioy but in thy Christ, whether thou stand so fast as that nothing shall take away any part of thy reioycing in thy Christ, and giue it to any other: consider, I say, and see these things, and thereby also thou shalt see whether thou reioycest truly in the Lord. When many of Christ his Disciples went backe, he said vnto the twelue, Will yee also goe away?* 1.1020 Then Si¦mon Peter answered him, Master to whom shall wee goe? Thou hast the words of eternall life. If then we whosoeuer reioyce in other things, yet wee reioyce in Christ Iesus, if wee cleaue stedfastly vnto him, knowing that there is no sound ioy without him, if wee make him both the deskant and the dittie of our song, and the whole matter of our reioycing, this is also a certaine effect and sure proofe of our reioycing in the Lord, for by our reioycing in him wee die vnto all other ioyes, knowing that there is no sound ioy but in him.

Let vs remember what great things hee hath done for vs, and what cause we haue to reioyce in his holy name. He that

gaue him to vs, and him to death for vs, he hath together with him giuen vs all things also. Let vs therefore reioyce in him, and let our reioycing in him shew it selfe by our reioy∣cing in and through the word, by our reioycing in all our tri∣bula••ions and afflictions, and by dying vnto all other ioyes which are without him. In him is sound ioy, and in him is all ioy; if we beleeue in him wee will reioyce in him, if we re∣ioyce ioyce in him wee shall not feare death, but when death comes we shall desire to be loosed, and to be with Christ.

LECTƲRE XLIX.

PHILIP. 3. Vers. 1.2.

It grieueth me not to write the same things vnto you, and for you it is a safe thing. Beware of dogs, beware &c.

IT grieueth me not &c.] The Apostle thought that thus the Philippians might conceiue and thinke with themselues: when you were with vs and taught vs, and preached vnto vs Christ Iesus, you ceased not to warne vs of f••lse teachers, such as would seeke to seduce vs from that truth which you taught vs, and we haue beene diligent so to doe, neither haue we giuen place to any of their doctrinea. And therefore you needed not to haue troubled your selfe, this admonition needed not to vs. In these words therefore the Apostle mee∣teth with this, and excuseth the matter, and telleth them, that for him it was no griefe or trouble at all to him to write the same things vnto them which before he had taught them by word of mouth; and for them he telleth them that it was a sure and safe thing for them to be often admonished of false teachers, th••t so they might be the more warie of them. Now before wee proceede any farther, let vs see what obseruations

we may gather hence for our vse and instruction.

1. In that the Apostle beats so often vpon that which he thought was so good, and so profitable for them to heare, vr∣ging and pressing euen the selfe same things both by word and also by writing. Hence we that are Ministers of the Gospell may learne this lesson, not to be grieued to teach them that heare vs often the same things, but as we perceiue the things whereof we speake to be good and profitable to them that heare vs, so to goe ouer them, and ouer them, and not to leaue them till they may make some good impression in them There must be precept vpon precept, as the Prophet speaketh,* 1.1021 precept vpon precept, line vnto line, line vnto line, there a litle, and there a litle: we must tell them one thing oftentimes, and beat vpon the same thing so long till at length they may catch some hold of it. For that which we commonly say, a good tale may be twice or thrice told, is most true in this worke of the Minister, where that can neuer be too much taught, which can neuer be too well learned. And as we haue our Apostle Paul for a notable example herein to imitate, so haue we Mo∣s••s, and the Prophets, and other of the Apostles likewise. In Moses, the Passeouer, the heauenly Manna, the Rocke in the wildernesse, the brasen serpent, those manifold ceremonies, and sacrifices of the law; what were they else but so many re∣petitions as it were, and ingemminations of one and the same lesson to bee learned by the Iewes touching Christ Iesus that lambe of God, whom alone they did all prefigure? looke likewise into all the Prophets, and see what all of them say in all their prophecies, and what each of them say in their seuerall prophecies. Doe not all the Prophets in all their pro∣phecies beat wonderfully much vpon these two points, the cursed idolatrie of the Iewes, and their vaine confidence in man and in the arme of flesh? And doe not each of them in their seuerall prophecies, Esay in his prophecie, Ieremie in his prophecie &c. very often and much beare vpon these very points, vrging them and pressing them sometimes by threat∣nings, and sometimes by promises, as if they would neuer giue ouer till they should beate the consideration of these things into their braines. I haue protested (saith the Lord by

his Prophet) vnto your fathers when I brought them vp out of the land of Egipt vnto this day,* 1.1022 rising earely and protesting, saying, obey my voice: neuerthelesse they would not obey, nor incline their eare &c.* 1.1023 And againe by the same Prophet hee saith, I haue sent vnto you all my seruants the Prophets, rising vp earely and sen∣ding them, saying, returne now euery man from his euill way, and amend your workes, and goe not after other Gods to serue them, and yee shall dwell in the land which I haue giuen vnto you, and to your fathers, but yee would not incline your eare, nor obey me. Where∣by it doth appeare that all the Lord his seruants, euen all his Prophets were sent alwaies almost with one lesson vnto the re∣bellious people of the Iewes. So likewise the Apostle Peter, Though (saith he) yee haue knowledge,* 1.1024 and be stablished in the pre∣sent truth, he meaneth the truth which he then presently deli∣uered vnto them, yet (saith he) I will not be negligent to put you alwaies in remembrance of these things, he meaneth the same things whereof then he put them in minde. Whereby he sig∣nifieth that men euen well grounded and well stablished in the truth cannot bee too often told, and too much put in minde of such things as are good and profitable for their vse and instruction. Haue we such patternes as Moses, and the Prophets, and the Apostles for imitation in this point? Let vs then, when we fall vpon a point good and profitable for them that heare vs, let vs I say, presse it, and beate vpon it, let vs come to it againe and againe, and let vs not giue it ouer, till we haue made (if it be possible) some impression of it.

Yea but this will be too too tedious and wearisome vnto our auditorie, so often to be plodding vpon one thing, so much to be pressing the same thing be it neuer so good. They must be delighted with variety, and great diuersitie of matter, or else they will be quickly weary in hearing of vs. Here it is indeede: so dainty are the eares of our auditorie that they cannot away with it to heare the same things so often. They must haue nouelties, they must haue varietie of matter though when they haue heard they cannot make any account of that they haue heard. Yea to such daintinesse is our auditorie growne,* 1.1025 that if we feede them onely with Manna, onely with the holy word of life, the heauenly foode of our soules, they

will quickly grow to loath it,* 1.1026 and to long and greedily to lust after such fish and flesh as they were wont to haue euen in Egipt, nay if they may haue but cucumbers, and pepons, and leekes, and onyons, and garlike such as they had in Egipt, they had rather haue it then still to feede vpon this dry Man∣na. So irkesome are the same things vnto our auditorie, be they neuer so good, and so desirous are they to heare diuers things, though nothing so good and profitable vnto them. In regard therefore of them we must not so often speake of the same things, because they like it not, as not either needfull, or not profitable for them. Heare then (I beseech you) what our holy Apostle saith for your instruction in this point. For you (saith he) it is a sure thing, a safe and good course for you, that yee be often told of the same things. See then the odds betweene your conceit, and the Apostle his resolution. To heare often of the same things is a tedious thing to you: but the Apostle thinketh it a very sure and safe thing for you. You must all∣waies haue variety and that yee thinke best for you: but the Apostle thinketh it good for you to be often put in minde of the same things. The reasons why it is good for you often to heare the same things are these. 1. By hearing the same things often your dull and vnexpert vnderstandings are much holpen: For thus the things which happily at the first seemed hard to be vnderstood, and which you were not able to com∣prehend and conceiue do afterwards become plaine and easie vnto you. And this is the reason why sometimes we do so long stand a teaching the same lesson vnto them that are yong cholers in the doctrine of faith, and inexpert in the word of righteousnesse. 2 By hearing the same things often you are stirred vp both vnto greater carefullnesse, and likewise vnto greater warinesse then otherwise happily yee would. For if the things be such as you should learne and follow after, yee ••ill quickly see that they much concerne you, because they are so often beaten vpon, and therefore yee will be carefull to lay them vp in your hearts, and to practise them in your liues. And this was the reason why the Apostle Peter was so dili∣gent to put them (vnto whom he wrote) in minde of the ••••me thi••••s, euen that the more diligent they saw him to put

them in minde of the same things, they might be the more carefull to harken to those things whereof he so often put them in minde. Againe if the things be such as you should beware and auoide, this often speaking of them will make you the more warie of them, because yee will easily coniecture that surely the danger is great when the caueats are so often and so carefully giuen. And this was the reason why our Apostle first when he was with them by word of mouth, and now againe by writing ceased not to warne the Philippians of false teachers, euen that the more carefull they saw the Apo∣stle to giue them warning of false teachers, they might be so much the more warie of them. As then it ought not to grieue vs to speake the same things often vnto you, so let it not bee wearisome vnto you to heare the same things often of vs. You see the Apostle saith it is a sure thing, and a good thing for you, and yee heare the reasons why it is good for you. Let this suffice to moderate that ouer great nicenesse and dainti∣nesse that is in some, and that such an ouer-itching humor that is in some after varietie that they cannot at all away with it to heare the same things often. When the things are of ne∣cessarie moment and behoofe for you, let it not be tedious vn∣to to you to heare of them againe, and againe; and when things are so carefully and so often suggested vnto you, aboue all things take heede that yee harken vnto the things so sugge∣sted, lest that come vpon you which is mentioned in the place of Esay before alledged, that is, lest when there hath beene precept vpon precept, precept vpon precept, line vnto line, line vnto line, there a litle, and there a litle, and yet yee would not heare, afterwards it come to passe by the iust iudgement of God, that there be precept vpon precept, precept vpon precept, line vnto line, line vnto line, there a litle, and there a litle, but then hearing you shall heare and not vnderstand, and seeing yee shall see and not perceiue. For it is a iust thing with God, that if yee will not heare when the booke of God is so wide opened vnto you, and the same things so often gone ouer and ouer, after∣wards the word be vnto you as the words of a booke that is sealed vp, that is, altogether vnprofitable, or else that it bee quite taken from you and giuen vnto them that will hearken

and obey. Let it therefore neither grieue them that speake to speake the same things often when they are good and profita∣ble, neither let it seeme tedious and wearisome vnto you that heare to heare the same things often when they are such; and aboue all things hearken vnto such things so often suggested, lest the things so often spoken vnto you turne vnto your far∣ther iudgement. Now let vs see what it was that the Apostle thought it not amisse for himselfe so often to speake of, and a sure thing for them so often to heare of: it was the taking heede of false teachers, such as would seeke to seduce them from that truth of Christ Iesus which he had taught them. And this is the exhortation or admonition which now follow∣eth, after this excuse of the Apostle for himselfe.

Beware of dogges &c.] This is the first principall part which we obserued in this chapter, which in briefe is an exhortation or admonition to beware of false teachers; and especially the Apostle giueth his caueat of those false Apostles which were then crept in amongst them, as the article vsed in the originall doth shew; who taught that not Christ alone and faith in his name, but circumcision also, and the workes of the law were necessarie to iustification and saluation. These false teachers who taught this erroneous and false doctrine, the Apostle here noteth by the name of doggs, of false teachers, and of the concision. He calleth them dogs in respect of certaine bad qualities wherein they did resemble dogs. 1. In respect of their snarling and barking, because as dogs they barked at him, and snarled at his doctrine, and that as much without reason as the dogge that barks not vpon reason, but vpon cu∣stome.* 1.1027 And so we see Abishai called Shimei a dogge in respect of his causeles barking against Dauid. 2. In respect of their greedinesse, because as dogs they minded onely their bellies, making (as afterward he saith) their belly their God. And so we see the Prophet called blinde watchmen, and dumbe dogges.* 1.1028 greedy dogges which could neuer haue enough. 3. In respect of their absurdnesse, because as the dogge returneth to his vo∣mit, so they of Iewes being made Christians returned againe vnto their olde Iudaisme, not teaching Christ purely, but making a mixture of Iudaisme and Christianitie. Againe, he

calleth them euill workers, 1. in respect of the workes which they vrged, because by preaching the necessitie of workes vn∣to saluation, and ioyning them with Christ as workers toge∣ther with him of our saluation, they made those workes which in themselues were not euill, euill workes. For those workes which as they are done according to the law are good, by this addition of necessitie, that not Christ alone, but they also are necessarie, as causes, vnto saluation, are made euill workes. 2. In respect of the euill minde wherewith they vrged these workes, because they vrged them in hatred of him, and to crosse that which he had taught touching the sole sufficiencie of Christ his righteousnesse vnto saluation. 3. In respect of their vnfaithfull working in the Lord his vineyard, because together with good seede they did sow tares in the Lord his field, ioyning with Christ the workes of the law in the worke of our saluation. Lastly, he calleth them the concision, 1. by allusion vnto circumcision which they vrged as necessarie to saluation,* 1.1029 saying as it is in the Actes, Except yee be circumcised after the manner of Moses ye cannot be saued. 2. Because by vr∣ging circumcision they did indeed cut the seamlesse coate of Christ, and rent the vnitie of the Church, which had now re∣ceiued the circumcision of Christ through baptisme, and had left off that ceremonie of the law. 3. Because by vrging cir∣cumcision they shewed themselues to be onely cut in the fore-skinnes of their flesh, but not to be circumcised in the heart, by putting off the sinnefull body of the flesh through the cir∣cumcision of Christ. Thus the Apostle vpon these cau∣ses and respects noteth those false Teachers which were crept in amongst the Philippians, and of these hee warneth them a∣gaine and againe, euen three times, to beware.

Now touching the obseruations hence to be gathered, here 1. I note that the Apostle speaketh vnto the Philippians in ge∣nerall, that they should beware of false Teachers. Whence I obserue that not Clergie men alone, as they call them, but e∣uen all the faithfull children of God may and ought to trie and iudge by the Scriptures whether their Teachers & Prea∣chers doctrine be true, and so to reiect whatsoeuer they finde not proued by the Scriptures, or agreeable to the Scriptures.

For how should the Philippians beware of false Teachers? they should examine and trie their doctrine, and receiue that which was agreeable to that which he had taught them, and reiect that which was not agreeable thereunto. So wee read it regi∣stred to the perpetuall commendation of the men of Berea,* 1.1030 that they searched the Scriptures to trie whether those things which Paul preached vnto them were so as he preached. For they hauing receiued the Scriptures in credit before, were so to accept of those things which Paul preached vnto them if they were consonant to the holy Scriptures, according to that of the same Apostle,* 1.1031 If any man preach vnto you otherwise then that ye haue receiued, let him be accursed; then that ye haue re∣ceiued, 1. Then that which God had promised before by his Prophets in the holy Scriptures, as the same Apostle speak∣eth. And as the men of Berea did,* 1.1032 so wee read he willed the Thessalonians to doe, where he said vnto them, trie all things,* 1.1033 and keepe that which is good: where it is plaine by vers. 12. that he speaketh not onely to the Pastors, but also to the flocke. So the Apostle Iohn in his Epistle vnto the faithfull dispersed Iewes saith, dearely beloued, belieue not euery spirit,* 1.1034 but trie the spirits whether they are of God: for many false Prophets are gone out into the world. Where the Apostle deliuereth a generall doctrine that concerneth euery one of the faithfull as he will auoide the seducing and deceits of false Teachers, which is that euery man should trie by such rules as the Scripture set∣teth downe who is a true or false Teacher, which is true or false doctrine. And therfore we see that the Apostle rebuketh the Galathians very sharpely, because they had giuen place vn∣to false Apostles which corrupted the pure doctrin of Christ,* 1.1035 and had suffered themselues to be seduced by them. By which his sharpe reproofe of them, hee plainely sheweth that they should haue tried and examined the doctrine which those false Apostles brought by that which he had taught them, and so reiected that which was not agreeable vnto wholesome do∣ctrine. And what else meane those often admonitions in the Prophets vnto all the Iewes to beware of false Prophets:* 1.1036 heare not, saith Ieremy, the words of the Prophets that prophecie vnto you, and teach you vanitie: they speake the vision out of their owne

heart, and not out of the mouth of the Lord, heare them not. How then?* 1.1037 what is to be done? Esay telleth thee: To the law, and to the testimonie: if they speake not according to this word, it is because there is no light in them. This then is to be done, when the false Prophets and Teachers speake vnto you heare them not, so as to rest on what they say, but so heare them as that yee exa∣mine them by the law and by the testimonie; and if they speake not according to this word surely they haue no know∣ledge, but are blinde leaders of them, and so account of them. Thus then both by the commendable example of the men of Berea, and by the precept of the Apostles, Iohn, and our A∣postles, and by the sharpe reproofe of the Galathians, and by the warrant of the Prophets, it doth and may appeare that e∣uen all the faithfull children of God may and ought to trie and iudge by the Scriptures whether their teachers doctrine be true, and so to reiect whatsoeuer they finde not agreeable to the Scriptures.

Yea but it will be said, that this were to make the sheepe iudges of their shepheards, and the people to controll their Ministers. No, not so: but the people must heart their Mi∣nisters, and obey them, and be ordered by them, which they will the more cheerefully doe, when by searching the Scrip∣tures they shall finde their Minister and Teachers doctrine to be the doctrine of the holy Ghost, and not the inuention or tradition of men. If the teachers bring not the truth thus their errors will indeed be descried, and no reason that when they bring not the truth their doctrine should be receiued as sound and good. But if they bring the truth, by this search of the scriptures the truth which they bring is with the greater lacritie reuerenced and embraced, and themselues the more honoured and esteemed. Learne ye then, men and brethren, to make this vse of this doctrine: 1. To beware of such as teach you otherwise then now we haue taught you. Beware of such as will tell you that yee are not to meddle with the sense of the Scripture, or to iudge of such doctrine as ye heare whether it be true or false, but yee are onely to trie the spirits by taking knowledge of them to whom God hath giuen the gift of discerning spirits, and by obeying the Church, to

whom Christ hath giuen the spirit of truth, and this Church, say they, is the Church of Rome. By this that ye haue heard ye see that such are false Teachers deceiuing and being deceiu¦ed. 2. Learne hence to be diligent in re••ding, and in hearing the Scriptures, that so ye may be able to trie the spirits.* 1.1038 In the Scriptures, as saith our Sauiour, wee thinke to haue eternall life; and by meditating therein wee shall easily skill of those that would lead vs out of the right way that guideth to eternall life. Let vs therefore exercise our selues in the doctrine of the Gospell of Iesus Christ which we haue receiued, and let vs marke them diligently which cause diuision and offences con∣trarie to the doctrine which we haue learned, and let vs auoid them, yea if any come vnto vs and bring not this doctrine,* 1.1039 let vs not receiue him, nor bid him God speede, let vs haue no familiarity with him, but let vs abandon all fellowshippe with him.

The 2. thing which here I note, is the Apostles often ite∣ration of this caueat vnto the Philippians, admonishing them aga••ne and againe, euen three times to beware of false Tea∣chers. Whence we may obserue how needfull a matter it is for vs to take heed of false Teachers, which seeke to seduce vs from that doctrine which wee haue learned in the Gospell of Christ Iesus. Which thing as this often iteration of this caueat may confirme vnto vs, so this circumstance also euen in this matter, that the Apostle hauing often before by word of mouth warned them of false Teachers, yet aduentured the reproofe if they should blame him for warning them againe by writing. Againe, when our Apostle tooke his last farewell of seeing the Ephesians any more, how carefully did he warne them of false Teachers? Take heede, saith hee,* 1.1040 vnto your selues &c. For I know this, that after my departing shall grieuous wolues &c. Therefore watch and remember that by the space of three yeares I ceased not to warne euery one both night and day with teares. He beginnes with, take heede vnto your selues; hee ends with, watch and remember &c. as if this taking heede of false Teachers were a thing most needfull for them to be diligent in. And our Sauiour Christ,* 1.1041 Take heed and beware of the leauen of the Pharises, and of the leauen of Herod. Where willing his

Disciples to beware of the contagious doctrine of those that laboured to subuert his Gospell, the word of our saluation, he satisfieth not himselfe with saying take heede, or, beware, but for the better impression of his caueat he ioyneth both toge∣ther, and saith, take heede and beware. In which places the very carefull admonitions of our Sauiour Christ, and of our Apostle, expressed by so many ingeminations, sometimes of beware, beware, beware; some times of take heed, watch, and remember; sometimes of take heede and beware doe most euidently shew what a needfull thing it is for vs to take dili∣gent heede of false Teachers, least any of vs bee seduced by their inticing speeches from that doctrine which wee haue learned in the Gospell of Christ Iesus. And sure it is a thing no lesse needfull for vs now then at any time heretofore it hath been to beware of false Teachers. For haue we not now many euery where which creepe into houses,* 1.1042 and lead captiue simple women laden with sinnes, and led with diuers lusts? haue we not now many euery where which compasse sea and land to make one of their profession,* 1.1043 so to make him twofold more the childe of hell then they themselues are? haue we not now many euery where by whom the way of truth is euill spoken of, and such as with fained words would make marchandize of your soules? haue we not now men arising euen of our owne selues, and speaking peruerse things to draw disciples after them? yes, my brethren, Rome and Rhemes sweare many, and send them vnto vs as to draw vs from our allegiance vnto our So∣ueraigne, so to corrupt our sincere mindes with their poyso∣ned doctrines. And these wander vp and downe secretly and in corners, speaking euill of the way of truth, and leading back againe as many as they can vnto the abominations of Egipt. Againe others there are arising of our selues, who whether se∣duced by others, or through malecontentednesse, or by the iust iudgement of God blinded that they cannot see the light, or howsoeuer else bewitched; but many others are euen ari∣sing of our selues who priuily sow cursed tares in this field of the Lord, who first closely slaunder the truth, and the most godly and Christian professors thereof, and then afterward closing in farther with you, draw you on by little and little till

at length be drunke with the cuppe of their fornications. Ma∣ny such, I say, there are amongst vs, and therefore very need∣full it is for vs to take heed and beware of them.

Yea, but how shall we know them? they professe Christ, and the same Apostolique Creed with vs, they admit the Ca∣nonicall Scriptures as we doe, they say they condemne idola∣trie and superstition as we doe, how then shall we know them? They come indeed in sheepes clothing, but inwardly they are rauening wolues, by their fruits yee shall know them. They may well be called, as these false Teachers among the Philip∣pians, dogs, euill workers, the concision. For my 3. note therefore and obseruation from these words, I will briefly hence gather certaine notes whereby yee may know and dis∣cerne false Teachers.

LECTƲRE L.

PHILIP. 3. Vers. 2.3.

Beware of Dogges, beware of euill workers, beware of the concision. For we are the circumcision, which worship God in the spirit &c.

IN this exhortation or caueat, in that the Apostle noteth these false Teachers which were crept in amongst the Phi∣lippians by the name of dogs, of euill workers, and of the concision. I ob∣serue certaine notes whereby to descry and discerne false Teachers, euen such as it is very needefull for vs to take heede of, and to beware.

1. Therefore it is a note of false Teachers euer like dogs to be barking and snarling against the truth, and against the professors thereof. For this they take of dogs, euen vpon no reason to be barking, and they thinke the field halfe wonne if they can fasten any slaunder vpon the truth, or vpon those

that haue beene or are chiefe professors thereof. If this in this place of our Apostle be not happily enough to satisfie some touching this note of false Teachers, the Apostle Peter also giueth the very same note of false Teachers, where hee saith, That as bruit beasts led with sensualitie,* 1.1044 and made to be taken and destroyed, they speake euill of those things which they know not, euen of the way of truth which they know not, and of the Prof••ssors there∣of whom they cannot brooke. Such were those false Teachers that troubled the Church of Corinth, both calling into doubt a chiefe article of our faith, the resurrection of the dead, and likewise speaking very contemptibly of the Apostle Paul him∣selfe, traducing him vnto the people as one rude in speech, and one that had no gifts of knowledge or of wisedome, as we may plainely see by his first Epistle to the Corinthians. Marke then I beseech you who now at this day they are that speake euill of the way of truth, and of the Professors thereof. Who are they now that tell you that the Scripture conteineth not all thing•• necessarie to be belieued to saluation? that tell you that the holy Scriptures, though truely translated into vulgar tongues, may not be read indifferently of all men, for feare of great harme that may ensue thereupon? Who are they now that tell you that the reading of the Scriptures is the very b••ne of religion, and vertue, and good life among vs? Do not these speake euill of the way of truth, euen of the holy word of truth? Againe who are they now that fill their mouthes with as bitter words and odious speeches as out of their mali∣cious hearts they can against Luther, Caluin, Martyn, Beza, and the like? Who are they now that speake so contemptibly against the Ministers of the Gospell, as that they fill your eares with all mannes of euill sayings against them? Whoso∣euer euer they be that thus speake euill of the truth, and of the Professors thereof, they haue a marke of false Teachers. Marke them therefore diligently, and beware, and take heede of them.

A second note of false teachers it is, like dogges principally to respect their bellies, and more to serue their owne bellies then the Lord Iesus Christ: for this they take of dogges, to be so rauenous and greedie for the bellie, as that through coue∣tousnesse

with fained words they make merchandise of mens soules. This note of false teachers our Apostle also giues in the epistle to the Romans, here hauing exhorted the Romans to beware of false Apostles and Teachers, he giueth them this note to know them by: They that are such, saith he,* 1.1045 serue not the Lord Iesus Christ, but their owne bellies, and with faire speech and flattering deceiue the hearts of the simple. They serue their owne bellies, that is, they seeke their owne gaine, and respect their owne aduantage in their profession of religion. And the Apostle Peter likewise giues the same note of them, where he saith that they haue hearts exercised with couetousnesse,* 1.1046 through couetousnesse making marchandise of mens soules. Such a one was Balaam, of whom the Apostle Peter saith in the same chapter, that he loued the wages of vnrighteousnes. Such were those of whom Esay speaketh,* 1.1047 that they were gree∣die dogges, which could neuer haue enough. Such were these among the Philippians, whose God (as the Apostle saith) was their bellie. Marke then who now at this day they are that through couetousnesse would make marchandise of your soules. Who are they now that set on sale the forgiuenesse of your sinnes, and the kingdome of heauen for money? Who are they now that vnder colour of long praiers deuoure wi∣dowes houses? that for such or such lands, such or such summes of money, such or such releefe vnto such or such pla∣ces, will promise you to say so many praiers for so many dayes or yeeres for you or for your friends? Who are they now that make gaine god••inesse, and doe all that they doe in deede and an truth for the maintenance of their state, and of their bellies? Erasmus when hee was asked by Fred••∣ricke Duke of SAXONIE his iudgement of Luther, said that there were two great faults of his: one that hee medled with the Popes Crowne, another that hee medled with the Monkes bellie. Erasmus his meaning was, that those two things they were most of all carefull for, and therefore could not endure the medling with them. Doe not such like dogges serue their bellies, and through couetousnesse make marchan∣dise of you? Whosoeuer they be that doe so, they haue a marke of false teachers. Marke them therefore, and take heed

of them. Beware of dogges, of barking and greedie dogges. My next two notes I gather from that that these false teachers are called euill workers.

A third note therefore of false teachers it is, so to teach the necessitie of workes vnto saluation, as to make them ioynt workers with Christ of our saluation, as if our saluation were not by Christ alone, but by the workes of the Law also. True it is that we must walke in those good workes which God hath ordained vs to walke in,* 1.1048 or else wee cannot be saued: but ye•• by grace are wee saued through faith,* 1.1049 not of workes, lest any man should boast himselfe. To teach therefore that our workes are any part of that righteousnesse whereby we are iustified or sa∣ued, is a note of false teachers. Which thing also our Apostle witnesseth in another place,* 1.1050 where he saith that such make the grace of God of none effect. Such were those that had bewitched the Galatians, whose doctrine in his epistle vnto them he doth at large confute, and sheweth that wee are iustified onely by grace through faith in Iesus Christ, and not by the workes of the Law. Such also were those that were crept in amongst these Philippians, whom in this chapter he confuteth, shewing that Christ alone is our righteousnesse, and that wee haue no righteousnesse of our owne at all by any workes of the Law. Marke then who now at this day they are that teach mans righteousnesse or saluation to be of his workes. Who are they now that tell you that we are made righteous before God not by faith alone in Christ his bloud, but by workes also? Who are they now that tell you that not by Christ his merits alone, but by the merit of our owne workes also wee gaine heauen, and that not to our selues alone, but to others also? Who a••e ••hey now that tell you that together with Christ good workes must be ioyned, as workers together with him of our iust••fi¦cation and saluation? Whosoeuer they be that doe so, they haue a marke of false teachers. Marke them therefore, and take heed of them. Beware of them: they are euill workes making those workes which as they are done according to the Law, are good workes, by this peruerse doctrine euill workes.

A fourth note of false teachers it is, like vnto vnfaithfull workmen in the Lord his vineyard, to teach for doctrines

mens precepts, and traditions of men. For this false teachers take of euill and vnfaithfull workers in the Lord his vineyard, that either in stead of the word, or at least together with the pure seede of the word, they sow mens precepts, and traditi∣ons of men. Our Sauiour noteth it in the enuious man, that he sowed tares among the wheat:* 1.1051 and it is notable in all his brood. Such were those Scribes and Pharises that we reade of in the Gospell, of whom it is said, that they taught for do∣ctrines the commandements of men. Whereupon our Saui∣our told them that they worshipped him in vaine. Marke then who now at this day doe thus resemble vnfaithfull work∣men in the Lord his vineyard. Who are they now that teach you to doe a great number of things for the doing whereof there is no rule at all in the Scriptures? Who are they now that fill your eares with traditions of the Apostles, as they say, and traditions of the Church, as they say, making them euen of equall authoritie with the writings of the Apostles? Who are they now that teach you to beleeue otherwise then yee are warranted by the Scriptures, the rule of faith? Who are they now that mingle with the pure seede of Gods word the chaffe of mans braine, and giue equall authoritie to the written word, and to vnwritten traditions? Doe not such shew themselues to be of the brood of the enuious man? Whosoeuer they be that doe so, they haue a marke of false teachers. Marke them therefore, and take heed of them. Be∣ware of them: they are euill workers, working vnfaithfully in the Lord his vineyard.

Now from this also, that these false teachers among the Philippians were called the concision, arise two notes whereby to discerne false teachers.

A fift note therefore of false teachers it is, like vnto these of the concision to cause diuision and offences contrary to the doctrine of the Gospell of Iesus Christ, and to cut themselues from the vnitie of the Church: for this they take of the con∣cision, that as they cut themselues from the vnitie of the Church, and caused diuision in the Church, by vrging the circumcision of the flesh, which the Church had done with; so commonly false teachers rent the vnitie of the Church, and

cause diuisions by teaching other doctrine then the spirit of God hath taught the Church to receiue. This note of false teachers our Apostle also giues elsewhere, where hee saith, Marke them diligently which cause diuisions and offences, contrary to the doctrine which yee haue learned,* 1.1052 and auoid them. Such were those false Apostles and teachers which troubled the Church of Corinth after Paul had planted it, who by their ambition brought in such factions, and schismes, and dissensions into the Church,* 1.1053 that the house of Cloe a vertuous and zealous woman aduertised the Apostle thereof. Marke then who now at this day they are that cause diuision and offences in the Church. Who are they now that labour and plot, and cast all the wayes they can deuise to set vs all euery way by the eares together? Who are they now that cast seditious libels amongst vs, whereby to s••irre vs vp vnto all practises of hosti∣litie against the State? Who are they now that secretly and in euery corner labour to disgrace vs, and the doctrine which we teach, and to lesson you with other doctrine contrary to that ye haue receiued and learned? Doe not these whosoeuer they be cause diuision, and contention, and offences? Who∣soeuer they be that doe so, they haue a marke of false tea∣chers. Marke them therefore and take heed of them. Beware of them: they resemble these of the concision.

The last note which for this time I obserue of false teachers is, like vnto these of the concision, to glory and bragge of false titles which nothing belong vnto them. For this they take of these of the concision, that as they gloried falsly in the circumcision, as anon wee shall heare, so commonly false teachers glory much in the titles, and in the things wherein they haue no right at all to glory. This note also of false tea∣chers the Apostle Peter giues, where hee saith of them that they speake swelling words of vanitie.* 1.1054 Such are those of whom our Sauiour Christ saith, Many shall come in my name, saying I am Christ, and shall deceiue many. Marke then who now at this day they are that deceiue the world with vaine titles, and shewes of names whereunto they can lay no iust claime. Who are they now that come in the name and title of the Societie of Iesus, and deceiue many? Who are they now that colour all

their superstitious errors with the goodly title of the doctrine of the Church? Who are they now that maske themselues vnder that gay title of holy Catholikes? Who are they now that haue still in their mouthes the Church, the Church, as if they and none but they were the Church of Christ? Doe not these whosoeuer they be, bragge of great titles which nothing belong vnto them? Whosoeuer they bee that doe so, they haue a marke of false teachers. Marke them therefore, and take heed of them. Beware of them: they resemble these of the concision.

Many other notes there are whereby false teachers may easily be descried and discerned, and which happily might be further gathered euen from this caueat of our Apostle in this place. But these are such as seemed vnto mee most natu∣rally to offer themselues to be obserued from these names wherewithall our Apostle brandeth these false teachers. If any desire to haue them manifested by further notes, let him reade 2 Pet. 2. where they are at large notified. By these yee may in pa••t descrie them; and those that are branded with any of these markes, take heed of them: for howsoeuer hap∣pily some may be branded with some one of these markes, who yet will winde himselfe out of the number of false tea∣chers, yet will hee not shift it, but that hee hath some one marke of a false teacher. But aboue all things take heed and beware of them vpon whom the most of these, or all these no••es doe fall most iustly. They will, I know, tell you that they loue the truth, that they abhorre idolatrie, that they em∣brace the Apostolike faith, that with all reuerence they re∣ceiue the Scriptures, that they honour religion, and that they detest superstition. They will tell you of their deuotion in praier, of their contempt of riches, of their continencie in life, of their abstinencie in meats and drinkes, of their workes of charitie, &c. But whatsoeuer they tell you, by these notes that I haue told you, ye shall know what they are. And when yee know them, take heed and beware of them. For though they come vnto you in sheepes clothing, yet inwardly they are rauening wolues. Beware of barking dogges which barke against the truth, and the professors thereof: and beware of

greedie dogges, which through couetousnesse make mar∣chandise of your soules. Beware of such workers as make their workes ioynt-workers with Christ of out saluation: and be∣ware of such workers as worke vnfaithfully in the Lord his vineyard, mingling with the pure seede of Gods word the chaffe of mans braine. Beware of such as resemble the conci∣sion in renting the vnitie of the Church, and in causing diui∣sion and offences contrary to the doctrine which yee haue learned in the Gospell of Iesus Christ: and beware of such as resemble the concision in bragging of false titles which no∣thing belong vnto them. And let these things suffice to bee noted from this exhortation or caueat. Now followeth a par∣ticular instruction of the Philippians touching circumcision truly so called, in these words, For wee are, &c.

For wee are the circumcision, &c.] We haue heard how the Apostle in his caueat noted the false teachers which vrged circumcision as necessary to saluation, by the title of the con∣cision, saying, Beware of the concision. Now in these words the Apostle giueth the reason why he called them the concision, For wee, saith he, are the circumcision. As if hee should haue said, They are not the circumcision, though they glory there∣in: but rather they are the concision, and wee are the circum∣cision, the true circumcision. Now this hee proueth thus: Wee worship God in the spirit, therefore wee are the circum∣cision. And againe, that they worship God in the spirit hee proueth thus: Wee reioyce in Christ Iesus, and haue no con∣fidence in the flesh; therefore wee worship God in the spirit. So that the connexion of the points is this: They are the con∣cision, not the circumcision: the proofe is this, Wee are the circumcision, therefore they are not the circumsion. Againe, Wee are the circumcision: the proofe is this, we worship God in the spirit; therefore wee are the circumcision. Againe, we worship God in the spirit: the proofe is this, wee reioyce in Christ Iesus, and haue no confidence in the flesh; therefore wee worship God in the spirit. To gather the whole reason into one summe, the Apostle here proueth that the false Apo∣stles which were among the Philippians, and which gloried in their circumcision, were the concision, and not the circum∣cision,

by an argument drawne from the nature of true cir∣cumcision, thus: They which worship God in the spirit, and reioyce in Christ Iesus, and haue no confidence in the flesh, they are the circumcision, they are truly circumcised. But we worship God in the spirit, &c. Therefore, &c. This is the forme of the Apostle his proceeding and discourse in this place. Now touching the words, and the meaning of them.

1. It is said, we are the circumcision, where the meaning of the Apostle is this, we are circumcised with the true circum∣cision.* 1.1055 There is then (as the Apostle shewes) a twofold cir∣cumcision; one outward in the flesh, which was a cutting of the foreskin of the flesh, instituted by God for a signe of the couenant which was made betweene him and Abraham:* 1.1056 another of the heart, in the spirit, which is a cutting of from the heart of all carnall affections, whereby we might be hinde∣red in the spirituall seruice of God, and in our reioycing in Iesus Christ, whereof Moses maketh mention where he saith, The Lord thy God will circumcise thine heart,* 1.1057 and the heart of thy seede, that thou mayest loue the Lord thy God with all thy heart, and with all thy soule, that thou mayest liue. That carnall circumci∣sion was that wherein the false Apostles gloried, and of which they told the Philippians, that except they were so circumcised they could not be saued. But that being a ceremonie, which when Christ came was abolished, the Apostle saith plainely, that that is no circumcision which is outward in the flesh:* 1.1058 nay he saith farther vnto the Galathians,* 1.1059 that if they be circumcised Christ shall profit them nothing. And therefore the Apostle calleth them the concision, because they cut and rent the peace of the Church by vrging that as necessarie to saluation, which was abolished, and was now not onely vnprofitable but hurtfull. The other circumcision which is of the heart, in the spirit, made without hands, by putting of the sinfull bodie of the flesh through the circumcision of Christ, that is he circumcision wherein the Apostle glorieth, and saith, we are the circumcision, .i. we are circumcised with the true cir∣cumcision, that which is outward in the flesh being no circum∣cision. Againe, where it is added, which worship God in the spirit; by worshipping God in the spirit, he meaneth the spiri∣tuall

worshipping of God: as if he should haue said, we are the circumcision which worship God spiritually, not after the outward ceremonies of the law, but in the spirit of our minde lifting vp our soules vnto him, and reioycing in his holy name. Againe, where hee saith, that they reioyce in Iesus Christ, and haue no confidence in the flesh, he opposeth the one against the other, and both signifieth that the confidence of their saluation is onely in Christ Iesus, not in any outward thing, either circumcision of the flesh, or what outward thing else soeuer, and withall implieth t••at they that haue confi∣dence in the circumcision of the flesh, or in any outward thing whatsoeuer, and not onely in Christ Iesus, they indeede reioyce not in Christ Iesus as in the borne of their saluation. It is then in briefe as if the Apostle should thus haue said: I haue warned you to beware of the concision, and doe yee beware of the concision. The reason is: for they who glory that they are the circumcision are not the circumcision, but the concision, and we are the circumcision, we are circumcised with the true circumcision, we I say which worship God not after the outward ceremonies of the law, but in the spirit, and in truth, and which renouncing all confidence of our saluation in the flesh, or in any outword thing, doe onely reioyce in Christ Iesus as in the horne of our saluation. Thus yee see the purpose of the Apostle in this place, what he proueth, how he proueth it, and the meaning of the words. Now let vs see what we may obserue hence for our vse and instruction.

1. Here I note the Apostle his elegant allusion betweene concision and circumcision, where he calleth himselfe and the Philippians the circumcision, and the false teachers the conci∣sion, by way of allusion vnto circumcision whe••eof they boa∣sted in vaine. The like allusions we haue diuers times in holy scriptures,* 1.1060 as in Esay; The Lord (saith the Prophet) looked for iudgement, but behold oppression; the allusion is plaine in the Hebrue betweene mishpat & m••shpach: and againe, for righte∣ousnesse, but behold a crying, where the allusion is as plaine be∣tweene 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 & 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Also in the new Testament, as in the Epistle to the Romanes,* 1.1061 where it is said, I say vnto you that no man vnderstand aboue that which is meete to vnderstand, but

that euery man vnderstand according to sobriety, where in the ori∣ginall the allusion is notable betweene 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 & 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, & 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Diuers the like might be produced both out of the old Testament and likewise the new: but let these for this time suffice. Hence I make this obseruation, that it is not vnlawfull for the Ministers and teachers of the word some∣times to vse allusions, and elegancies of speech: for we see that the Holy Ghost by vsing them sometimes hath sanctified the vse of them. But yet great moderation and discretion is to be vsed therein, lest if we grow to take too great a felicitie and pleasure therein, we fall into such a ryming vaine and cu∣rious affectation as is vnbeseeming the maiestie of the word, and the grauitie of the Minister of the word. That rule of the Apostle is by vs diligently to be kept, that no iesting, or vaine, or light, or foolish speech proceede cut of our mouthes,* 1.1062 but only that which is good to the vse of edifying, that it may minister grace vnto the hearers. From this obseruation yee for your vse may learne, not hastily to iudge, or presently to condemne such Ministers and Preachers of the word as sometimes vse allusi∣ons, and other elegancies of speech: for yee see the Holy Ghost doth not altogether auoide them. And albeit ordina∣rily the most plaine and the most familiar forme of words be farre the best for you, and the most to be accepted by you, yet sometimes such an allusion, or such an elegancie of speech so graceth the speech, as that both it best liketh you, and likewise maketh the best impression in you. In a word, both in the speaker moderation is required that such allusions or elegan∣cies be not too often vsed, and in the hearer likewise iudge∣ment is required, that such allusions or elegancies be not too rashly condemned.

2. It is to be noted that the Apostle saith, for we are the circumcision. For thereby both the Apostle denieth that cir∣cumcision which is made with hands, and which is outward in the flesh to be truely circumcision: and likewise affirmeth that spirituall circumcision: which is made without hands by the spirit in the heart by purging thence all euill affections to be truely circumcision; so that not they which are circumci∣sed with carnall circumcision are the circumcision, but they

onely which are circumcised with spirituall circumcision are the circumcision. Whence first I obserue, that as all other ceremonies and sacrifices of the law, so likewise the circumci∣sion of the flesh had then an end when Christ came in the flesh, so that the vse of them afterwards was not onely vnprofita∣ble, but hurtfull. For albeit it be said both of circumcision and of other ceremonies,* 1.1063 and sacrifices of the law that they were to continue for euer, yet that is so to be vnderstood as that the terme of their continuance was Christ his comming in the flesh: for they being onely shadowes of good things to come, when Christ which was the bodie figured by those shadowes came they had an end, and were abolished, as the Apostle shewes at large in the Epistle to the Hebrues. And albeit there were not wanting both of the Iewes, and of the Ebionits and Cerinthians that in the Apostles time ioyned circumcision with Christ,* 1.1064 and vrged it as necessarie to saluation, yet we see that the Apostles thought it not meete to burden the Gentiles with circumcision, or with the law: nay the Apostle plainely tel∣leth the Galathians,* 1.1065 that if they be circumcised Christ shall profit them nothing:* 1.1066 and againe, that whosoeuer are iustified by the law they are fallen from grace. In both which places the Apostle shewes that to ioyne with Christ circumcision, or the law, as things necessarie to saluation is not onely vnprofitable, but also hurtfull. Yea now that Christ Iesus is come in the flesh, in him neither circumcision auaileth any thing,* 1.1067 nor vncircumcision, but onely a new creature, regenerated by faith which worketh by loue.

Yea but here the question happily will be asked touching circumcision, why it was abolished, seeing it was a seale of the righteousnesse of faith,* 1.1068 as the Apostle witnesseth. If it had beene a seale of the righteousnesse of the law, it might very well haue beene thought that when the claime of righteous∣nesse by the law ceased, then the seale thereof should likewise be abolished. But being the seale of the righteousnes of faith, it may seeme that the righteousnesse of faith remayning the seale thereof should not be abolished. I answer, 1. out of the Apostle, that he doth not simply say, that circumcision was a seale of the righteousnesse of faith, but of the righteousnesse

of the faith which Abraham had when he was vncircumcised. Now what was the righteousnesse of his faith? Surely other then that which is now our righteousnesse of faith. For vnto vs it is accounted for righteousnesse that we beleeue in Iesus Christ already come in the flesh, and this is our righteousnesse of faith. But vnto him it was accounted for righteousnesse that hee beleeued in the promised seede which should after∣wards come in the flesh, and this was his righteousnesse of faith. Right therefore it was that when the promised seede which he beleeued came in the flesh, the seale of this righte∣ousnesse of his faith should be abolished; euen as the seales also of the righteousnesse of our faith shall be abolished at his second comming vnto iudgement, when all things shall be accomplished, and we shall see him face to face, euen as he is. Againe, vnto the very question it selfe, why circumcision was abolished, I answer that it was most needfull,* 1.1069 because euery man that is circumcised, is bound (as saith the Apostle) to keepe the whole law. Wherevpon else where the Apostle calls cir∣cumcision a bondage,* 1.1070 in which bondage they were kept vntill faith came. But when the fulnes of time was come, God sent forth his Sonne made of a woman, & made vnder the law, that he might redeeme all which were vnder the law: and he tooke all the cere∣monies and rites that were against vs out of the way, and fast¦ned them on his crosse. Thus then yee see the abolishing as of all the ceremonies, & rites, & sacrifices of the law, so of carnall circumcision after that faith came, that is, after that we began to beleeue in Christ Iesus manifested in the flesh. I know not whether I speake so plainely of these things as that ye do con∣ceiue me, neither know I how to speake more plainely. Con∣sider how they arise from the place we now handle, and they will be so much the more easie to be vnderstood.

If now yee aske me whether circumcision be quite and vtterly now abolished, so that nothing thereof remaineth? I answer that the ceremonie of the circumcision of the flesh is vtterly abolished, so that nothing of the ceremonie now re∣maineth: But that which was morally signified thereby, to ••it, regeneration, and the circumcision of the heart from all euill and wicked affections, that is that which when the cere∣monie

was in vse was most accepted, and that still remaineth: and this is that which I should now secondly haue obserued from these words, if the time had giuen leaue.

LECTƲRE LI.

PHILIP. 3. Vers. 3.

For we are the circumcision, which worship God in the spirit, and reioyce in Christ Iesus, and haue no confidence in the flesh.

IF now againe yee aske mee whether Cir∣cumcision be quite and vtterly so aboli∣shed as that nothing thereof remaineth? I answer that the circumcision of the flesh is quite and vtterly abolished, so that since faith came, that is, since we began to be∣leeue in Christ manifested in the flesh, iu∣stified in the spirit, and receiued vp into glory, nothing at all of that ceremonie remaineth. But euen then when the cere∣monie was in vse, both this and likewise all other ceremonies of the law had besides the ceremonie a morall vse and signifi∣cation vnto that people of the Iewes, which was farre and in∣comparably more accepted with God then was the ceremonie it selfe whatsoeuer it was. This we may plainely see and per∣ceiue by those manifold increpations so often vsed in the wri∣tings of the Prophets, when obseruing the ceremonie com∣manded, the Iewes neglected that morall vse thereof which they should especially haue regarded.* 1.1071 I am full (saith the Lord) of the burnt offering of rammes, and of the fat of fed beasts; and I desire not the bloud of bullockes, nor of lambes, nor of goates. Bring no mo oblations in vaine,* 1.1072 incense is an abomination to me &c. Againe,* 1.1073 in another place he saith, I hate and abhorre your feast daies, and I will not smell in your solemne assemblies: though yee

offer me burnt offerings, and meat offerings I will not accept them, neither will I regard the peace offerings of your fat beasts.* 1.1074 What then? Did not the Lord desire the bloud of bullockes, nor of lambes, nor of goates? Did he not regard burnt offerings, peace offerings, and meat offerings? Were the sabboths, and new moones, and feast daies such things as in which he tooke no pleasure at all? No doubt but the Lord had commanded all these things whereof the Prophets here speake, in his law giuen by the hand of Moses, as might easily be proued out of the bookes of Numbers, and Leuiticus. And this was it that the hypocriticall Iewes stood vpon with the Prophets, saying, that they kept the law of God duely because they obserued the outward ceremonies & sacrifices commanded in the law. But this was that that the Lord by his Prophets reproued in them, that they neglected that morall vse of those things which they should principally haue regarded. They staied themselues in the outward worship of God, and looked not vnto the inward worship of him; they obserued the naked ce∣remonie, but they regarded not mercy and iudgement, piety and obedience, faith and repentance. These things they should haue done, and not haue left the other vndone. The ceremonie should not haue beene neglected by them, but that inward and more holy worship wherevnto by the ceremonie they were led should haue been principally regarded by them. For in this the Lord had more pleasure then in all burnt offe∣rings and sacrifices what soeuer: as it iS sayd,* 1.1075 to obey is better then sacrifice, and to hearken is better then the fat of Rams. And againe the Lord saith by his Prophet,* 1.1076 I desired mercy and not sacrifice, and the knowledge of God more then burnt offerings. Thus then it is plaine, both that the outward ceremonies had a mo∣rall and more spirituall vse, and likewise that this was more ac∣cepted with God, euen then when the ceremonie was in vse, then was the ceremonie though commanded.

Now as it was in other ceremonies of the law, so was it in this circumcision of the flesh, that it had a morall vse and sig∣nification, the regard whereof was farre more accepted with God then was the obseruation of the ceremonie it selfe. The morall vse and signification thereof was, to put them in minde

of the circumcision of the heart, that thence they might purge all wicked and carnall affections, such as any way were like to crosse and hinder their spirituall seruice and worship of God. And as in other ceremonies, when the ceremonie was aboli∣shed yet the morall vse thereof still remained, so likewise in this, when the outward circumcision of the flesh was aboli∣shed, yet the inward circumcision of the heart which was mo∣rally signified by the outward ceremonie still remained; so that as they then were, so still wee are to circumcise the fore-skinnes of our hearts, by cutting away from thence all carnall affections, and vngodly lusts which fight against the soule. And this was that circumcision wherein our Apostle gloried, when he said, we are the circumcision.

Hence then 3. I obserue what that circumcision is which yet remaineth, and wherein we may and ought to glorie and reioice. The circumcision which yet remaineth, if yee will haue it in one word, is our regeneration, the washing of the new birth,* 1.1077 and the renuing of the holy Ghost, as the Apostle speakes. If ye would haue a larger description of it, it is, as this place of our Apostle maketh manifest, a cutting away from the heart of all carnall affections, whereby wee might be hindred in the spirituall seruice of God, and in our reioycing in Christ Iesus, so that being thus circumcised wee worship God in the spirit, and reioice in Christ Iesus, and haue no confidence in the flesh, or in any outward thing whatsoeuer. This is most commonly called the circumcision of the heart; both by Mo∣ses where he saith,* 1.1078 Circumcise the fore skinne of your heart, and harden your neckes no more. And by the Prophet Ieremie, where he saith vnto the men of Iudah, and Inhabitants of Ierusalem, Be circumcised to the Lord,* 1.1079 and take away the foreskinnes of your hearts: And by our Apostle Paul where he saith, that the cir∣cumcision is of the heart, in the spirit, not in the letter. Neither is it called circumcision of the heart by way of exclusion of cir∣cumcision from other parts of man. For there is also menti∣on of the circumcision of the eares,* 1.1080 as where Steuen saith, Yee stifnecked and of vncircumcised hearts, and eares, i. which will not heare when God speakes vnto you: and also of the cir∣cumcision of the lippes, as where Moses said vnto the Lord,

Behold I am of vncircumcised lippes;* 1.1081 i. I am not abl•• to speake vnto Pharaoh, being barbarous and rude in speech. There is then not onely circumcision of the heart in the will and vn∣derstanding, when all carnall affections are purged thence, but there is also circumcision of the lippes, when our speech is such as that it ministers grace vnto the hearers; and also cir∣cumcision of the eares, when wee open our eares vnto the Lord speaking vnto vs, and willingly and euen greed••ly har∣ken after those things which belong vnto our peace. But yet commonly I thinke both these are comprehended in the cir∣cumcision of the heart, so that by the circumcision of the heart, the circumcision of the eares, and of the lippes likewise is vnderstood. It is called also spirituall circumcision, because it is made without hands, by the spirit of almightie God,* 1.1082 as witnesseth Moses, where he saith, the Lord thy God will circum∣cise thine heart, and the heart of thy seede, that thou maiest loue the Lord thy God with all thine heart, and with all thy soule, that thou maist liue. Whereupon the Apostle saith,* 1.1083 that the praise of it is not of men, but of God. It is called also by the Apostle, the circumcision of Christ, because made by the spirit of Christ, which doth illuminate our vuderstanding, renue our will,* 1.1084 san∣ctifie our affections, and worke in vs all holy desires to die vn∣to sinne, and to liue vnto God in righteousnesse and true ho∣linesse. This circumcision then of Christ, this circumcision of the heart, this spirituall circumcision which is made without hands by the finger of the spirit, illuminating our vnderstan∣dings, renuing our wills, purging our carnall affections, cru∣cifying in vs the old man, and quickning vs in our inner man, in the spirit of our minde, this is the true circumcision, and this is that circumcision wherewith the Apostle reioyced that he was circumcised, and vnlesse wee be circumcised with this circumcision we haue no cause of reioicing. For that which the Apostle saith of carnall circumcision,* 1.1085 If ye be circumcised Christ shall profit you nothing, is quite otherwise in this spiritu¦all circumcision. For vnlesse wee be thus circumcised Christ shall profit vs nothing; according to that of our Sauiour,* 1.1086 Ex∣cept a man be borne of water and of the spirit, hee cannot enter into the kingdome of God: Except a man be borne of water and of

the spirit, i. vnlesse he be borne againe by the spirit, vnlesse he be circumcised with the circumcision of Christ by putting off the sinfull body of the flesh, and becomming a new creature, he cannot enter into the kingdome of God, he hath no por∣tion among the sonnes of God. So that that holdeth still, if we be not circumcised we belong not to the couenant. But if we be circumcised with this circumcision of Christ, then may we reioice, knowing that we are the sonnes of God, and par∣takers of the couenant of promise. Then looke what was the preferment of the Iew aboue all other people, that is our pre∣ferment aboue the sonnes of men, and looke what was the profit of circumcision vnto the Iewe, that and more is the profit of circumcision vnto vs. For thus we are the circumci∣sion, and not they, we are that peculiar people of the Iewes, and not they,* 1.1087 inasmuch as now he is not a Iew which is one out∣ward, neither now is that circumcision which is outward in the flesh, but he is a Iew which is one within, and the circumcision is of the heart in the spirit, not in the letter, whose praise is not of men, but of God.

Let this, men and brethren, teach vs to descend into our selues and see whether we bee circumcised or vncircumcised, whether we can with the Apostle truely say, that wee are the circumcision, that we are circumcised with the true circumcision. Do we worship the Lord in the spirit with holy worshippe not af∣ter the foolish fancies of mans braine? Do we reioyce in Christ Iesus as in the horne of our saluation, and renounce all confi∣dence in all outward things whatsoeuer? Are our vnderstan∣dings instructed in the things which are spiritually discerned? Are our affections enclined to the rule of Gods spirit? Are our desires bent to the things that belong vnto our peace? Are we purged from all carnall affections, and vngodly desires? Are our lippes faine when we sing vnto our God? and are our tongues glad when we talke of his righteousnesse and saluati∣on? Doe we refraine our feete from euery euill path? and doe we giue our members as weapons of righteousnesse vnto God to serue him in righteousnesse and in holinesse? If the spirit do witnesse those things vnto our spirits, then let vs know that we are circumcised with the true circumcision, so that wee may

say with the Apostle, We are the circumcision. For this is the worke of the spirit thus to consecrate vs to his holy worship, thus to settle our reioycing on Christ Iesus, and on him alone, thus to teach vs his will, thus to sanctifie our desires, thus to purge and cleanse vs from inordinate affections, thus to make vs vessells holy vnto the Lord, and thus to guide our feete in to the way of peace. And working thus in vs he doth circum∣cise vs with circumcision made without hands making vs ne creatures. But if we worshippe the Lord, so that we bowe both to him and Baal, if we trust to be saued by our workes, or by any thing but onely by Christ Iesus, and faith in his bloud, if the Gospell be yet hid vnto vs so that we cannot sauour or per¦ceiue the things of the spirit of God, if our affections be so in∣ordinate as that we be full of striefe, enuie, hatred, malice, wrath, contentions, backbitings, whispering, swelling, and discorde, if our desires be so vnbridled as that we runne whol∣ly after the pleasures of the flesh, and neuer minde the things of the spirit; if as yet we will bee euery one more loth then o∣ther to talke of matters of religion, of things belonging to our saluation, of the mercies of God in Christ Iesus, and the like; but will straine no curtesie at all to talke filthily, and vn∣cleanly, and vnseemly, and scoffingly, and irreligiously, if as yet either we will not open our eares to heare the voice of the charmer charme hee neuer so wisely, or else will grinne and gnash our teeth at him that shall roundly knocke at the doore of our hearts to rowse vs out of the dead sleepe of sinne whereinto we are fallen; if I say things stand thus with vs, are we not of vncircumcised hearts, and lippes, and eares? yes my brethren if it be thus whatsoeuer we say, or what shew soeuer we make, yet are we of vncircumcised hearts, lips, and eares. For therefore is our vnderstanding full of darknesse, our will and desires peruerse and crooked, and our affections inordi∣nate, because the Lord by his spirit hath not circumcised our hearts; therefore are our mouthes filled not with talke of such things as belong vnto our peace, but with corrupt communi¦cation, and iesting, and taunting, and profane talking, because the Lord by his spirit hath not circumcised our lippes; and therefore are our eares open vnto euery wicked profanation

of Gods name, and euery bad suggestion of our neighbours, rather then vnto the word of our saluation, because the Lord by his spirit hath not circumcised our eares. In one word, are we and walke we as children of disobedience? it is because the Lord hath not yet regenerated vs by his holy spirit, because we yet are not circumcised with the circumcision of Christ. Let euery man therefore descend into his owne heart, and as he doth finde himselfe, by thus searching his heart, and his reynes to be circumcised, or vncircumcised, so let him thinke himselfe to be receiued into the couenant, or yet to be a stran∣ger from the couenant of promise. And hee that is circum∣cised, let him not gather his vncircumcision: i. as now I ex∣pound it, let him not defile himselfe with the corruptions which are in the world through lust, but hauing escaped from the filthinesse of the world, let him giue his members seruants vnto righteousnesse in holinesse, and worship the Lord with holy worship. But he that hath walked either 40 or 4. yeeres in the wildernesse of this life, and is not yet circumcised, let him know that euen that person that is not circumcised, that man that is not regenerated by the Lord his spirit, euen hee shall be cut off from the Lord his people, and shall haue none inheritance among the Saints of God. Vnto such therefore I say as the Lord by his Prophet saith to the men of Iudah, and to Ierusalem,* 1.1088 breake vp the fallow ground of your hearts, and some not among the thornes: be circumcised to the Lord, and take away the fore-skins of your hearts, least the Lord his wrath come foorth like fire, and burne that none can quench it, because of the wicked∣nesse of your inuentions: And with the Prophet Hosea, I say far∣ther,* 1.1089 sow to your selues in righteousnesse, reape after the measure of mercie, breake vp your fallow ground: for it is time to seeke the Lord till he come and raine righteousnesse vpon you. Weede out al impiety and wicked affections from your hearts, put off the sinnefull body of the flesh,* 1.1090 and be renued in the spirit of your mindes. For this I say vnto you that flesh and bloud cannot inherit the kingdome of God. Blessed and holy is he that hath his part in the first resur∣rection, i. by the power of God his spirit regenerating him, riseth from sinne wherein he was dead vnto newnesse and ho¦linesse of life: for on such the second death hath no power.

And let this suffice to be spoken touching both the carnall, and likewise the spirituall circumcision by occasion of these words, we are the circumcision. It followeth.

Which worshippe God in the spirit] By this and the rest that followes is described, as I told you who are circumcised with spirituall circumcision, euen they which worship God spiri∣tually &c. so that hauing spoken of spirituall circumcision we haue spoken in a generality both of this, and the rest that fol∣lowes. Yet it will not be amisse somewhat more particularly, yet as briefly as we can, to speake by occasion of these words of the spirituall worship of God. There is no people so farre without God in this world, Iewe, or Gentile, Turke, or other, but that both they know there is a God, and likewise thinke they worship him with true worshippe. But how a great many nations and languages should either know the true God, or truely worshippe him, it can scarce be imagined, seeing they want the holy word of life, where alone we both clearly know him, and likewise how to worship him. Nay how should not they most grossely erre touching the true worship of God, see∣ing where the word is there are so many errors touching the true and spirituall worship of God. Witnesse those manifold will-worshippes of God which men haue deuised vnto them∣selues, and for which they haue no warrant at all in the word: such as are forbidding of marriage, and forbidding of meates to some men at all times, and to all men at sometimes vnder pretence of holy religion, and deuout seruice of God. But for our instruction in this point, let vs hence obserue that not only in the spirit of our minde purified by the spirit to serue him in holinesse and in righteousnesse, but that if we will not erre in the performance of true and spirituall worshippe vnto our God, we must proceede by this rule of reioicing in Christ Iesus, inasmuch as by reioycing in Christ Iesus wee worshippe God spiritually. For what is there required in our spirituall worship of God which by our reioycing in Christ Iesus is not performed vnto him? Is it not our spirituall worship of God to loue him, to put our trust in him, to feare him, to pray vn∣to him, to obey him, and to glorifie him both in our bodies, and in our spirits? And are not all these things performed vn∣to

him by our reioycing in Christ Iesus? We reioice in Christ Iesus, knowing that in him we are beloued: and therefore we loue God who we know doth loue vs in Christ Iesus. Againe, we reioice in Christ Iesus, knowing that in him all the promises of God are yea, and Amen; and therefore we belieue in God & put our trust in his name who we know for his sake maketh good all his promises vnto vs. Againe we reioice in Christ Ie∣sus, knowing that by him an atonement and reconciliation is made betweene God and vs: and therfore we feare God whose wrath we know is now appeased towards vs by the mediation of Christ Iesus. Againe, wee reioice in Christ Iesus knowing that by him we may go boldly vnto the throne of grace: and therefore wee poure out our praiers vnto God who wee know giueth vs whatsoeuer wee aske by faith in his name. Againe, wee reioyce in Christ Iesus knowing that through Christ wee are able to doe all things: and therefore wee obey God who wee know strengtheneth vs in Christ to doe all things that hee requireth of vs. Againe, wee reioyce in Christ Ie∣sus knowing that hee is made of God vnto vs wisedome, and righteousnesse, and sanctification, and redemption: and therefore we glorifie GOD both in our bodies and in our spirits, who we know hath giuen vs his sonne, and together with him hath giuen vs all things also. So that through the reioycing which we haue in Christ Iesus we worship God spi∣ritually with all holy worship of loue, of faith, of feare, of praier, of obedience, and of glorifying his name both in our bodies and in our spirits. Yea and whosoeuer hath not this re∣ioycing in Christ Iesus it is impossible that he should worship God with this spirituall and holy worshippe. For how shall hee loue GOD that is not perswaded of the loue of God towards him in Christ Iesus? how shall hee belieue in God and put his trust in his name, that knoweth not that all his promises are yea and Amen, most certaine and sure in Christ Iesus? How shall hee feare God as a dutifull childe that as∣sures not himselfe of his reconciliation with God by the death and intercession of Christ Iesus? How shall hee pray vnto. God in faith that knows not that his praiers shall bee ac∣cepted and heard in Christ Iesus, that offereth our praiers vnto

God, and makes continuall intercession for vs? How shall hee obey God in that which he commands that knowes nor that God in Christ Iesus doth enable him to doe that which hee commandeth? How shall hee glorifie God in his body, or in his spirit, that knowes not what great mercies God hath vouchsafed vnto vs through Christ Iesus? So that vnlesse wee can reioyce in Christ Iesus euen because wee know all these thinges wee cannot possiblie worshippe God with spi∣rituall worshippe.

Will you then, men and brethren, haue a direction for your spirituall worshipping of God? Surely it is needfull,* 1.1091 for God is a spirit, and they that worship him, must worship him in spirit and in truth. Let this then be your direction: Reioyce in Christ Iesus; reioyce in him, because yee are beloued in him, and then surely yee will loue God who loues you in Christ Iesus. Reioyce in Christ, because in him all Gods pro∣mises are made good and performed vnto you, and then surely yee will beleeue in God, and put your trust in him, who keepeth promise, and suffereth not his truth to faile for euer. Reioyce in Christ, because by him yee haue receiued the at∣tonement, and then surely yee will feare God, whose wrath was appeased by the reconciliation of Christ Iesus. Reioyce in Christ, because through him your praiers are accepted and heard with God, and then surely ye will powre out your prai∣ers vnto God, who giues you whatsoeuer yee aske in faith in his name. Reioice in Christ, because in him ye are made able to doe all things, and then surely yee will obey God, who strengthneth you in Christ to doe all things. Reioice in Christ, because by him yee are redeemed, and saued, and by the power of his spirit sanctified, and then surely yee will glo∣rifie God both in your bodies, and in your spirits, who with Christ his Sonne giueth you all things both for this life pre∣sent, and likewise for that that is to come. So that there can∣not be a better direction for our spirituall worship of God, then to reioice in Christ Iesus, because by our reioicing which we haue in Christ Iesus wee are enflamed to loue God, to be∣leeue in him, to put our trust in him, to feare him, to pray vn∣to him to obey him, and to glorifie him both in our bodies

and in our spirits, which is our spirituall worshipping of God. Whence it is also easie to ghesse why it is that wee faile so much in the spirituall worshipping of God, which is euen hence, because wee faile in our reioycing in Christ Iesus.

For our better instruction in which point of our reioycing in Christ Iesus, let vs in the next place hence obserue, that to reioice in Christ Iesus, is not onely to repose our whole trust and confidence in him, as in the horne of our saluation, to make our boast of him, and to tell of all the wondrous workes that hee hath done for vs with gladnesse, but withall to re∣nounce all confidence in the flesh, and in any outward thing whatsoeuer. For these are things which cannot stand toge∣ther, reioicing in Christ Iesus, and reposing our confidence in any outward thing whatsoeuer: for if we reioice in Christ Ie∣sus, then wee repose the whole confidence of our saluation, and euery part thereof vpon him, and him alone; and if wee repose our whole, or any part of the confidence of our salua∣tion on any outward thing, and not on Christ Iesus alone, then we doe not indeed reioice in Christ Iesus. This the Apo∣stle plainly sheweth,* 1.1092 where he saith, that whosoeuer are iusti∣fied by the Law, they are fallen from grace; that is, whosoeuer seeke for their righteousnesse by the workes of the Law, or hope to be saued by them, they are fallen from grace, Christ profiteth them nothing. Let them looke vnto this, that trust vnto their merits, to be saued by them. Surely the conclusion from this place of our Apostle lieth very hard vpon them. For hence thus I gather: They that haue confidence of their sal∣uation by their merits, or by any outward thing whatsoeuer, and not only by Christ Iesus, they reioice not in Christ Iesus: They that reioice not in Christ Iesus, they worship not God in the spirit: They that worship not God in the spirit, they are not circumcised with the true and spirituall circumcision: Ergo, they that haue confidence of their saluation by their merits, they are not circumcised with the true and spirituall circumcision. Where in my iudgement the conclusion is as ineuitable as hard. If they answer that the Apostle maketh no mention of the merit of workes, and therefore nothing can hence be concluded against the merit of workes; I answer

againe, that by the name of flesh in this place of our Apostle is vnderstood not only the circumcision of the flesh, or other ceremonies of the Law, but all the workes of the Law, all mans merits whatsoeuer, euen all outward things whatsoeuer. Which is plaine by the antithesis and opposition in this place betweene Christ and the flesh, and likewise by that that fol∣loweth in the Apostle. For first, where he saith, Wee reioyce in Christ Iesus, and haue no confidence in the flesh, in that he denieth that they haue any confidence in the flesh, what else is his meaning, but that they haue no confidence in any thing but only in Christ Iesus, so reioicing in him, as that they put their whole confidence in him. Againe, when he shewes afterwards what he meanes by the flesh, hee speaketh not only of the cir∣cumcision of the flesh, but of his tribe, of his stocke, of his re∣ligion, of his zeale; yea and lest hee should seeme to leaue out any thing without Christ wherein he had any confidence, hee speaketh expressely of all things without Christ, that for Christ he counteth all things losse. So that the conclusion (though most hard) will not be auoided, but that they that trust to be saued by their merits are not circumcised with the true and spirituall circumcision, but are as yet strangers from the couenant of promise, and haue no inheritance among the sonnes of God.

Let vs therefore, men and brethren, renounce all confi∣dence in any thing without Christ whatsoeuer, and let vs trust only in the merits of Christ Iesus. He alone is made of God vnto vs wisdome, and righteousnesse, and sanctification, and redemption: he hath purchased vs with his owne bloud: he is set for euer at the right hand of the throne of God to make intercession for vs; and through him alone we receiue all the blessing, that wee haue either for this life, or that that is to come. Let vs therefore reioice in him, and not in any thing without him. Hee that beleeueth in him, beleeueth in him that sent him; and hee that loueth him, loueth him that sent him; and hee that obeyeth him, obeyeth him that sent him; and he that glorifieth him, glorifieth him that sent him. Let vs therefore worship him with all holy worship, and so shall wee worship God in the spirit, and so shall we be able truly to

say with the Apostle, We are the circumcision, which worship God in the spirit, and reioice in Christ Iesus, and haue no confidence in the flesh.

Circumcise (O Lord) wee beseech thee the foreskinnes of our hearts with the finger of thy holy spirit, that we may wor∣ship thee in spirit and in truth, & that we may reioyce in thy Sonne Christ Iesus as in the horne of our saluation, renoun∣cing all confidence in any thing without him whatsoeuer. O Lord purge vs daily more and more from all inordinate affe∣ctions, and vnbridled desires, which any way may draw vs from thee, or hinder vs in thy seruice: renew in vs right spirits, that wee may worship thee, not after the fond deuices of our owne braine, but in spirit and in truth, after the rule of thy holy word; and so sanctifie vs with thy holy spirit, that aban∣doning all worldly confidence whatsoeuer, wee may wholly and only reioyce in thy Sonne Christ Iesus for euer.

LECTƲRE LII.

PHILIP. 3. Vers. 4.5.6.

Though I might also haue confidence in the flesh. If any other men thinketh that he hath whereof he might trust.

NOw the Apostle in these words proposeth vn∣to them his owne example, as an embrace of that truth touching mans righteousnesse and saluation which they were to embrace and follow, from this verse to the fifteenth. And first he shewes that he for his part repo∣seth no trust or confidence of his righteousnesse or saluation in the circumcision of the flesh, or in the workes of the Law, or in any thing without Christ whatsoeuer; and then that Christ alone is all his righteousnesse, and the horne of his saluation. In these verses that I haue read vnto you the Apo∣stle first shewes that if he would or thought it meet to reioyce

in the flesh, he had as good cause so to doe, nay better cause so to doe then any of them that reioiced in the flesh had. 2. He shewes that albeit hee might haue as good confidence in the flesh as the best, yet hee now counted of all those things not only as vnprofitable, but as hurtfull, vers 7.8. Whereby the Apostle both represseth the insolencie of those false teachers that boasted so much, and yet had not so much cause as hee had of boasting touching the flesh; and likewise lets the Phi∣lippians see that seeing hee hauing such prerogatiues aboue others touching the flesh, yet counted all things without Christ euen but dung and losse, they also should doe so, and therefore should not regard whatsoeuer those false teachers told them of circumcision, or of the workes of the Law. In generall therefore first the Apostle shewes, that if hee would haue confidence in the flesh, he hath cause enough, so that he might if hee would haue confidence in the flesh, in these words, Though I might, &c. Secondly he shewes that he hath more cause to trust in the flesh then any of those false teachers haue, in these words, If any other, &c. Thirdly, hee proues his two former assertions by a particular recitall of certaine ••hings wherein he might reioice, in some of which he was not ••nferiour to the best, as in circumcision, being circumcised ••he eighth day; in kindred, being of the kindred of Israel; in ••ribe, being of the tribe of Beniamin; in ancientnesse of stocke ••nd linage, being an Hebrew of the Hebrewes; and in profes∣sion, being a Pharisie: and in others he was before the best, as ••n zeale, hauing persecuted the Church, and in righteousnesse, ••hich is in the Law, being vnrebukeable. Thus yee see the ••orme of the Apostle his proceeding, and the diuision of these word, into their branches. Now touching the meaning of ••hem in more particular sort.

First, in the first generall proposition, where hee saith, ••hough I might, &c. the Apostle meeteth with an obiection which happily the false teachers might haue made against ••••m; and it is as if he should thus haue said: Though I say that 〈◊〉〈◊〉 reioice in Christ Iesus, and haue no confidence in the flesh, ••et let no man say that it is because I haue no cause of confi∣••ence in the flesh; for I haue cause enough: so that if I would

I might not only as a Christian haue my whole confidence Christ, but also as a Iew, haue confidence in the flesh. Se∣condly, where he saith in the next generall proposition, If any other man, &c. the Apostle not ambitiously, but being forced thereunto by the ambition of others, compareth himselfe not only with those false teachers, but euen with the best of the Iewes; and for cause of hauing confidence in the flesh if hee would, he preferreth himselfe before the best of them. For it is as if he should thus haue said: If any, I say not only of those dogges and euill workers, but if any other euen of the best of the Iewes, thinke that he haue cause of confidence in the flesh, that is, in any outward thing without Christ, I might haue more cause of confidence in outward things if I would, then he whatsoeuer he be. Thirdly, where he saith in the particular recitall of those things wherein he might if hee would reioice, that he was circumcised the eighth day, the Apostle sets downe his first prerogatiue common to him with other of the Iewes. He was circumcised, he meanes in the foreskinne of his flesh, therefore no Gentile; the eighth day, therefore hee was no proselyte, but a naturall Iew: for the proselytes, which were those that being Gentiles embraced the Iewish religion, they were circumcised after their conuersion vnto Iudaisme; but all the Iewes were by the Law circumcised the eighth day. So then he was no Gentile or proselyte, but a naturall Iew, being circumcised the eighth day. His second prerogatiue common to him with other of the Iewes likewise, was that he was of the kindred of Israel, that is, not borne of parents that were pro∣selytes, and only conuerted vnto Iewes, but of parents which were naturall Iewes, euen of the seede of Iacob. A prerogatiue which the Iewes stood much vpon that they were descended of Iacob who was called Israel, because he preuailed with God. His third prerogatiue wherein hee was aboue many of the Iewes, was that he was of the tribe of Beniamin: which his tribe he mentioneth, both for the dignitie of his tribe, as be∣ing the tribe whence Saul the first King of Israel was; as also farther to shew himselfe an Israelite, whose custome it was to reckon their tribe. His fourth prerogatiue wherein hee yet more excelled many of the Iewes, was that he was an Ebrew

of the Ebrewes: whereby hee argues the ancientnes of his stocke and linage,* 1.1093 as being continued from Abraham called the Ebrew, or from Eber of whom the Iewes were called Ebrewes, which was before the confusion of tongues at the building of Babel. His fifth prerogatiue, wherein he yet more excelled the most of the Iewes, was that he was by the law, .i. by sect and profession a Pharisie,* 1.1094 the sect it selfe being thought the most strait sect of the Iewish religion, and they more holy, and also more learned in the scriptures then men of other sects. His sixth prerogatiue, wherein he passed all the rest of the Iewes, was his zeale, which was so feruent and outragiously hot that he persecuted the Church of God ex∣tremely, or as it is in the Acts, vnto death,* 1.1095 binding and deliuering into prison both men and women; punishing them throughout all the synagogues, compelling them to blaspheme, and giuing his sen¦tence when they were put to death. The last prerogatiue here mentioned, wherein also he passed all the rest of the Iewes, was that touching the righteousnesse which is in the law, that is, which consisteth in the outward obseruation of those things which the law commanded, he was vnrebukeable, to wit be∣fore men; so precisely walking in all the commandments and ordinances of the law as that no man could reproue him, as it is also said of Zacharias and Elizabeth.* 1.1096 This I take to be the meaning of the Apostle thus farre. Now let vs see what may be obserued hence for our vse and instruction.

1. Here I note the manifold and great arguments which the Apostle had of confidence and reioycing in the flesh, euen so many and so great, that he might not onely compare with the best of the Iewes, but all his prerogatiues considered, he might more reioyce in such outward things then might any of the best of them. For looke wherein any of the best of them might reioyce, whether it were in circumcision, or in noblenesse of race, or in ancient discent, or in dignitie of tribe, or in profiting in the Iewish religion, therein might he also reioyce; and then for zeale, he was much more zealous of the traditions of his fathers then were any of the rest, being euen madde in zeale against the Christians; and likewise for holinesse of life, and religious obseruation of the law, he wal∣ked

so well and so precisely, as that no man could except against him, or reproue him for any thing that way.

Hence then I obserue the wonderfull wisdome of our good God, in his most wise disposing and ordering of all thing, for the behoofe and benefit of his Church. For to the end that he might bring the Iewes from that vaine confidence which they had in the flesh, and from that ouer-weening conceit which they had of their owne righteousnes by the workes of the law, vnto confidence in Christ Iesus, and vnto that righ¦teousnesse which is of God through faith, to the end (I say) that he might bring the Iewes from those outward things of the flesh vnto the inward knowledge of Christ Iesus, he raised vp to this purpose this holy Apostle, that he being a manful∣ly furnished with all prerogatiues in all such outward thing•• as they reioyced in, might both be of greater authoritie with them, and likewise haue the greater possibilitie to draw them from workes vnto grace, from the law vnto Christ. For if it had beene so, that he had perswaded them to renounce all confidence in the flesh, and to reioyce onely in Christ Iesus, hauing himselfe no cause of confidence in the flesh, they might happily lightly haue esteemed him, and thought that because himselfe had nothing touching the flesh whereof to reioyce, therefore he enuied them, and perswaded them to renounce all confidence in the flesh. But when now they should see that he that thus perswaded them was one that had greater cause of confidence in the flesh then had the best of them, they must needs likewise see that surely his perswasions proceeded from a certaine and sound iudgment, and not from any conceited opinion, or hatefull enuy. So we see that to teach men that pleasures, and sumptuous buildings, and riches, and possessions, and the like were all but vanitie and vexation of the spirit, he stirred vp Salomon, who hauing had his fill of all kinde of pleasures which either his eye,* 1.1097 or his heart could desire, and hauing built goodly houses, and great workes, and hauing gathered great riches and treasures, and gotten large possessions aboue all that were before him in Ierusalem, was so fit to teach that lesson, that he saying of all those things that they were but vanitie and vexation of the

spirit, the truth thereof might the rather be beleeued. So like∣wise when the Church had sate now a long time in the dark∣nesse of Romish Egypt, and had beene bewitched as with many other grosse errors, so with this of iustification by workes, and merits of their owne making, we see that to purge the Church of these pestilent diseases, he raised vp not many yeares ago in Germanie that reuerend Luther, who hauing beene a long time more pharisaicall and zealous in those monkish waies and doctrines then the common sort of his order; and hauing liued, as Erasmus witnesseth,* 1.1098 so that none of all his enemies could euer charge him with any note of iust reprehension, might so much the rather preuaile with the Church to draw them from those dreames and dregs of su∣perstition and idolatrie wherein they were drowned. And thus oftentimes it seemeth good to the wisdome of our God, to the end that he may the rather draw his people either from errors in opinion, or corruptions in life, to raise vp of them∣selues some such as haue as deeply beene drencht in those errors which they maintaine, and delighted asmuch in those follies which they follow, as they themselues; that when they shall disclaime such and such errors, or renounce such and such follies, the rest may the rather hearken vnto them, and be induced by them to disclaime their errors, and to renounce their follies. Whence I make this double vse.

1. This may teach them whom it hath pleased the Lord to reclaime from error in opinion, or folly in life, to consider why the Lord hath thus in mercy dealt with them, and ac∣cordingly to performe such duties vnto the Lord as are requi∣red of them. Art thou then called out of the darknesse of Romish Egypt vnto the glorious light of the Gospell of Iesus Christ? Art thou freed from the bondage of that Romish Pharaoh into the glorious libertie of the sonnes of God by the day-starre arising in thine heart? It is a great mercy of the Lord vnto thee thus to deliuer thy soule from death, and thy feete from sliding. But consider thou whether the Lord hath not also in wisdome done this, that thou hauing beene nusled vp in their superstitious errors, and as egerly maintained them as they, shouldst now labour to draw them out of darknesse

into light, and from vaine confidence in the flesh to reioyce in Christ Iesus. What doest thou know but that the Lord therefore suffered thee for a while to sit in darknes and in the shadow of death, that when afterward the day-starre should ••rise in thine heart, thou mightest both labour the more with them, and likewise be in the better possibilitie to preuaile with hem. Follow thou therefore the example of this holy Apo∣stle, and labour to weyne them as from other their errors, so from confidence in their workes, and in merits of their owne making, that they may reioyce wholly in Christ Iesus, and onely put their trust in his name. Againe, hast thou haunted with vaine persons, and beene delighted in the companie of the wicked; hast thou runne with a theefe when thou sawest him, and beene partaker with the adulterers; hast thou giuen thy money vnto vsury, or taken reward against the innocent; haue thine hands wrought, or thy feete runne vnto, or thy thought deuised, or thy heart consented vnto this or that sinne or iniquitie; and hath the Lord now reclaimed thee? It is a great mercy of the Lord no doubt vnto thee. But consider thou whether the Lord hath not also in wisdome done this, that thou mightest draw them with whom sometimes thou sortedst thy selfe vnto a reformation of their waies. What knowest thou but that he hath reclaimed thee from such and such inordinate waies, that hauing walked with them thou mightest be the meanes of reforming them. As it hath plea∣sed the Lord therefore to reclaime euery man from any error in opinion, or folly in life, so let him labour to reforme such errors, or follies in them whom hee knowes to be intangled with them: euer remembring that of our Sauiour vnto Peter, when thou art conuerted strengthen thy brethren:* 1.1099 and likewise that, that he which converteth a sinner from going astray out of his way,* 1.1100 saueth a soule from death, and hideth a multitude of sinnes.

2. This may teach them that are as yet holden with any error in opinion, or folly in life, to hearken vnto those whom the Lord hath raised euen of themselues to admonish them of their errors, or of their follies. For thus they should con∣sider with themselues: He was so affected as now I am, and

had as great skill, and will to maintaine those things which now he doth oppugne, as I haue, and if the Lord haue now reuealed vnto him that which as yet he hath kept hid from mine eyes, who am I that I should not hearken vnto him? Againe, he was so delighted as now I am, and did runne after such sinnes and iniquities as he now speaketh against, as now I doe, and if the Lord haue now so lightned his eyes that he both seeth the folly of his owne waies, and calleth me from the like, why should I not receiue instruction from him? Thus (I say) they should consider, and cause their eares to hearken vnto wisdome, and incline their heart vnto vnderstanding.* 1.1101 But what doe they? Forsooth if such a one as was wrapped in their errors would now draw them from their errors, they disdaine him the most of all other, and they cry away with the Apostata, away with the reuolter, we will not heare him, our soule loatheth him. And might not the Iewes euen with the very same reason haue dealt so with the Apostle, and so cried after him. Againe, if such a one as was delighted in their follies whatsoeuer, would now draw them from their follies, doe they not by and by say, Oh sir, how long haue you been of this minde? Are you so quickly become so precise that now you cannot brooke these things? Not long since you were as we are, and ere long happily will be againe, in the meane time you may talke where you may be heard: but we will walke in our old wayes. And might not the Iewes euen with the very same reason haue said thus to the Apostle? Sure∣ly they that send away such as arising of themselues seeke to reclaime them from their errors or their follies with such an∣swers, they doe therein iustifie the Iewes, neither suffer they the consideration of this wisdome of our God (wh••reof we haue spoken) to sinke into their hearts. Well, let vs cons••∣der it, and as it doth or may concerne vs so make these vses of it.

2. Here I note that the Apostle to represse the insolencie of those that boasted in outward things without Christ, spa∣reth not to speake of such prerogatiues as he had touching the flesh, and in such to preferre himselfe before the best of them. Whence I obserue that in some cases the children of God may

stand vpon their owne commendation, and are not to spare to speake of such blessings outward or inward as the Lord hath bestowed vpon them aboue their brethren. Our holy Apostle we see did it very often. In the lattet to the Corinthi∣ans chap. 11.* 1.1102 we see how largely he speaketh of the excellency of his ministerie, of his gifts of knowledge, of his diligence in his office, of the noblenesse of his birth, of the auncientnes of his stocke, of his patience, of his constancie, of his mani∣fold sufferings for Christ his sake:* 1.1103 and in chap. 12. of his vi∣sions, and reuelations which were shewed him of the Lord. So likewise in the Epistle to the Galathians,* 1.1104 we see how he magni∣fieth his office and Apostleship, standing vpon it that he was in nothing inferior to the chiefe Apostles, but withstood Peter the Apostle of the Iewes to his face. Where also he boasteth of his profiting in the Iewish religion aboue many of his companions,* 1.1105 and of his zealousnes of the traditions of his fathers.* 1.1106 Like places vnto these we haue in the Acts, where we see the like practise of the Apostle. But was it that moued the Apostle herevnto? Was it ambition, and vaine affecta∣tion of his owne praises that moued him? No surely: he was (as himselfe often saith) euen compelled therevnto, partly to represse the insolencies of those that laboured to vndermine his authoritie; and partly to quit and cleare himselfe of such false caui lations as were laid against him; and partly to con∣firme such weake brethren, as such arguments of commenda∣tion might somewhat preuaile with. Thus then we see that the children of God warranted by the example of the Apostle may speake euen freely of such blessings as the Lord in mer∣cy towards them hath bestowed vpon them aboue others of their brethren. But may they in euery case, and vpon euery occasion breake forth into their owne praises? No certainely they may not, but onely in some cases. As 1. when they are so vilified, and disgraced, and discountenanced, their autho∣ritie so impeached, their gifts so nullified, their persons so contemned, as that thereby not onely themselues are iustly offended, but Gods name likewise dishonoured, then may they euen boast themselues of such mercies outward or inward as the Lord hath vouchsafed vnto them. So our Apostle did

when the false Apostles laboured to disgrace him with the Co∣rinthians, and the Galathians, as hauing no authoritie, no gifts of knowledge, or eloquence. 2. When they see that the proud insolencie of their aduersaries that exalt themselues against the knowledge of God cannot otherwise be repressed So our Apostle did when the false Apostles did so insolently brag as if they had all knowledge, and all wisdome, and all vnderstanding. 3. When they which otherwise should giue them that testimonie which is due vnto them, doe it not, the glory of God requiring it, then may they breake out into their owne praise. And this our Apostle sheweth to be one cause why he boasted himselfe, where he saith,* 1.1107 I was a foole to haue boasted my selfe; but yee haue compelled me: for I ought to haue beene commended of you. Because therefore the Corinthi∣ans gaue him not that testimonie which was due vnto him, therefore hee was compelled to boast himselfe. 4. When they see that their boasting may make for the edification of the Church of Christ Iesus, then may they boast themselues. So our Apostle here boasteth himselfe, as to represse thereby the insolencie of the false teachers, so partly to teach the Phi∣lippians, that seeing he, hauing such prerogatiues aboue others touching the flesh, yet counted all those things but euen dung and losse, they also by his example should doe so. In all these cases the children of God may and ought to speake and euen to glory and boast of such blessings as God hath bestowed vpon them aboue their brethren. Touching this whole point I giue these two caueats: first, that they doe not hunt after occasions and opportunities to praise themselues, but that then only they doe so when they are euen driuen and com∣pelled so to doe by such occasions as now we haue spoken of, or the like: secondly, that when they praise themselues be∣ing compelled thereunto, they doe it not in affectation of their owne praise, but for the praise and glory of almightie GOD.

Here then let not any proud Pharisie, or any ambitious Di••trephes shrowde himselfe vnder the couert of the Apostle, as if his example might serue to him for any defence of his ambition, or pharisaicall contempt of others. Let not that

man of sinne herevpon exalt himselfe aboue all that is called God, or that is worshipped. All such proud, and vaine, and ambitious spirits as vainely glory in their pedigree, in their ho∣nor, in their riches, in their wisdome, in their holinesse, in their zeale, or the like, they sauour not of Pauls spirit, but ra∣ther of Lucifers spirit. Whosoeuer otherwise boast them∣selues then being compelled therevnto, whosoeuer otherwise breake out into their owne praises then onely vnto the praise and glory of God, they may well talke of Pauls boasting, but they know not what it meaneth; and as much may be said for the proud contemning Pharisie as can be said for such men.* 1.1108 Beware therfore of ambition and vaine-glory: for it shutteth from God, as witnesseth our Sauiour, where he saith vnto the Iewes,* 1.1109 how can yee beleeue which receiue honour one of another, and seeke not the honour that commeth of God alone? Let vs therefore speake with gladnes of the blessings which the Lord hath vouchsafed vnto vs, and if neede be, let vs glory and boast of them; but euer remembring that which is written, he that reioyceth,* 1.1110 let him reioyce in the Lord. To glory in the mer∣cies of the Lord towards vs, affecting our owne praise and glory is pharisaicall, hypocriticall and wicked; but in some cases so to doe to the praise and glory of God is both lawfull and very requisite. I will end this point if in one word I shal•• answer one doubt, which is, how the Apostle should reckon it amongst his externall praises and arguments of confidence in the flesh, that he persecuted the Church of God. This no doubt was a great and grieuous sinne to persecute the Church of God: as our Apostle acknowledgeth, where he saith, I was a blasphemer,* 1.1111 and a persecutor, and an oppressor, but I was re∣ceiued to mercy. But we must remember that the Apostle had to doe with those that would seeme to be very zealous of the law. He mentioneth therefore his persecution of the Church onely to proue that he was as zealous of the law as the best of them. Which zeale they highly accounted of, as also hee did before his conversion, though now he condemned it. In respect therefore of them, and likewise in respect of his owne opinion before his conuersion, his so feruent zeale that he persecuted the Church of God is reckoned amongst his prai∣ses.

And the same is likewise to be said of all the rest, as here∣after we shall shew.

3. Here I note that the Apostle to proue that he might haue confidence in the flesh if he would as well as the best, reckoneth whatsoeuer outward things the Iewes most stood vpon, or could indeede bee stood vpon, as circumcision, great kinred, ancient continuance therein, euen from Abra∣••am the Ebrew, noblenesse of Tribe, religiousnesse of pro¦fession, feruencie of zeale, and most precise obseruation of the commandements and ordinances of the law. Whence I obserue that to haue confidence in any outward thing without Christ whatsoeuer is to haue confidence in the flesh. This is proued, because whatsoeuer outward thing without Christ is termed flesh both here, as this discourse proueth, and else where in the very like forme of speech, as where the Apostle saith,* 1.1112 seeing that many reioyce after the flesh, I will reioyce also. Now what are the things that here he reioyceth in? Surely many of them the selfe-same things that here the Apostle speaketh of, and besides other things also, as hunger, thirst, cold, nakednesse, stripes, imprison∣ment, stoning, persecution, and the like, all which he com∣prehendeth in the name of flesh, affirming that hee reioy∣ceth in the flesh when hee reioyceth in these things. As then to reioyce in any outward thing without CHRIST is to reioyce in the flesh, so likewise to haue confidence in any outward thing without Christ is to haue confidence in the flesh.

Let this then teach vs not to haue confidence in any outward thing whatsoeuer without Christ. Thou art bap∣t••zed: it is well: so was Simon Magus.* 1.1113 It is not the put∣ting away of the filth of the bodie that saueth vs, but in that a good conscience maketh request to God. Thou hast ea∣ten at the Lord his table: it is well: so no doubt did Iudas. Hee that eateth and drinketh worthily is made one with CHRIST and CHRIST with him; but hee that eateth and drinketh vnworthily eateth and drinketh his owne damnation.* 1.1114 Thou art borne of holy and godly Parents: it is well: so were ISMAEL and ESAV:

They which are the children of the flesh,* 1.1115 are not the children o•• God, but the children of the promise are counted for the seede. Thou art of an holy profession: It is well: so was Dema••, Holinesse of profession commendeth not vnto God, but an heart purified by faith which worketh through loue. Thou distributest to the poore, and doest many good things: it is well:* 1.1116 so did the Pharisies, and the yong man in the Gospell. Though I feede the poore with all my goods, and though I giue my bodie to be burned, and haue not loue, it profiteth me nothing. In a word, there is nothing vnder heauen without Christ that doth profit vs, so that we should reioyce, or haue confidence in it:* 1.1117 for among men there is giuen none other name vnder heauen whereby we must be saued, but onely by the name of Christ Iesus. Let vs therefore trust perfectly on the grace that is brought vnto vs by the reuelation of Christ Iesus, and let vs haue no confidence in any outward thing without Christ whatsoeuer, no not in the outward action of receiuing the sacrament of baptisme or of the Lord his supper. For if we haue, then haue we con∣fidence in the flesh, and if we haue confidence in the flesh, we reioyce not in Christ Iesus; and if we reioyce not in Christ Iesus, we worship not God in the spirit; and if we worship not God in the spirit, we are not circumcised with the true cir∣cumcision, and if we be not circumcised with the true cir∣cumcision, we belong not to the couenant of grace.

O Lord blesse thy word vnto vs which now we haue heard with our outward eares. Such of vs as it hath pleased thee to reclaime from any error in opinion, or folly in life, make vs carefull of reforming such errors and follies in others: and such of vs as are yet holden with any error or folly we beseech thee so to frame vs after thy will that we may hearken vnto wisdome, and incline our hearts to vnderstanding. Remoue farre from vs all vaine affectation of our owne praises, and open our mouthes to set forth thy praises so oft as shall bee meete for thy glory. Weyne vs O Lord from all confidence in any outward thing whatsoeuer, and settle all our confi∣dence in thy selfe, and on thy sonne Christ Iesus, to whom &c.

LECTƲRE LIII.

PHILIP. 3. Vers. 7.8.

But the things that were vantage vnto mee, the same I counted losse for Christ his sake. Yea doubtlesse I thinke all things losse &c.

BƲt the things &c.] In these words the Apostle goeth forward, and shewes, that albeit hee had as good cause, and greater of confidence and re∣ioycing in the flesh, and in things without Christ then had either those false Teachers, or the best of the Iewes whatsoeuer, yet now since the knowledge of Christ Ie∣sus, and his righteousnesse was reuealed vnto him, hee coun∣ted of all those outward things in respect of any confidence or reioycing in them, not onely as vnprofitable, but as hurt∣full. In these two verses therefore 1. the Apostle in generall shewes that howsoeuer sometimes hee had made great recko∣ning of his vnrebukable walking in the Law of God, and of those outward things wherein the Iewes gloried, yet after that hee came to the knowledge of Christ Iesus, hee changed his minde so farre, that he counted them then not onely vnprofi∣table, but also hurtfull for Christ his sake; and this hee doth vers. 7.2 shewing his resolute continuance in the same minde which first he had when he came to the knowledge of Christ Iesus, he doth principally amplifie, and more specially expli∣cate that which he had said before in the latter part of the 7. verse; and this he doth verse 8. The first ye see is a compari∣son betweene the Apostle his iudgement before his know∣ledge of Christ, and after his knowledge of Christ, for the same thing•• which seemed a vantage vnto him before he knew Christ, afterwards hee counted losse for Christ his sake. The

second is principally an amplification, or more speciall expli∣cation of the latter part of the comparison, where in he goeth ouer and ouer the same termes there vsed, but sometimes with some diuersitie for the farther and better openig of them. For where as verse 7. hee had said, the same I counted losse for Christ his sake, verse 8. hee repeateth the same to the same purpose thrise, but with some amplification, and likewise with some al∣teration in the forme and phrase of speach; as 1. thus I thinke all things losse for the excellent knowledge sake of Christ Iesus my Lord: againe thus, for Christ I haue counted all things losse; lastly thus, I doe iudge all things to be dung, that I may winne Christ. So that ye see the eight verse is especially an amplification, or more speciall explication of the later part of the comparison in verse seauen. Now from this generall diuision, and expli¦cation of these words, let vs descend vnto a more particular examination of the meaning of them.

1. Therefore where the Apostle saith in the comparison, but the things &c.] by the things which seemed vantage vnto him he meaneth all the things before reckoned, but especially his righteousnesse by the law: these as hee saith seemed vnto him; when? to wit, before he knew Christ; what seemed they vnto him? vantage; i. againe so meritoriously profitable, as wherein he might repose the confidence of his saluation. A∣gaine when he saith, the same I counted losse] hee meaneth that after he began to know Christ hee counted those same things not onely vnprofitable, but also hurtfull, for Christ his sake] i. as the Apostle in the next verse expounds it, for the excellent knowledge sake of Christ Iesus, or for the winning of Christ, because confidence in those things were hinderances hereof. So that it is as if the Apostle had thus said: My circumcision, my kinred, my tribe, my ancient descent from Abraham the Hebrue, my profession, my zeale, my righteousnesse in the law were great things, and things which were in my iudgement before I knew Christ so meritoriously profitable, as that I thought I might repose the confidence of my saluation in them. But the things, euen these great things that were in my iudgement to me before I knew Christ adua••••age, i. so meritoriously profitable as that I thought I might repose the

confidence of my saluation in them; the same things I coun∣ted after that once I began to know Christ, losse: i. not only no aduantage, but disaduantage, and hurtfull for Christ his sake, i. for the attaining vnto the perfit knowledge of Christ Iesus, because confidence in those things is an hinderance vn∣to the knowledge and winning of Christ Iesus. And did I when first I began to know Christ count those things not on¦ly vnprofitable, but hurtfull, which before my conuersion seemed vnto me so profitable as that I might repose the con∣fidence of my saluation in them? And doe not I so still? yes doubtlesse: I am not at all altered in my iudgement, but the more that I grow in the knowledge of Christ Iesus my Lord, the more that I know not his person alone, but the infinite treasures of wisedome, righteousnesse, and saluation that are hid in him, the more doe I thinke, not onely all those things wherein I had confidence before I belieued, but absolutely all things, euen all my workes since I belieued, to be but losse and hinderances to the attaining of the perfit knowledge of Christ Iesus; for whom, i. for knowing of whom to my comfort, and to repose my whole confidence in him, I haue counted all things losse, as being drawne by confidence in them from confidence in Christ Iesus: yea and more then so I doe iudge not onely all things, wherein I reioyced before I belieued, but euen all my workes whatsoeuer, and whensoeuer done to bee dung, euen starke naught, and worse then naught, to this end that I may winne Christ, i. that I may be more & more neere ioyned vnto him, the cloake of whose righteousnesse I know to be the more neare at hand to couer me, the more naked that I am in my selfe in my owne iudgement. Not to trouble you longer with the opening of these words, in briefe the A∣postle here teacheth the Philippians by his owne example not to repose any confidence of their saluation in any their works done either before, or after their iustification, but onely in Christ Iesus. The reason is, because all workes done either before, or after iustification are in comparison of Christ, and of any confidence to be reposed in them, but losse and dung. And let thi•• suffice to bee spoken touching the meaning of these words. Now let vs see what obseruations we may gather

hence for our farther vse and instruction.

1. In that the Apostle saith, the things that were vantage vn∣to me &c. I note the great diuersitie of Pauls iudgement be∣fore his conuersion, and after his conuersion vnto Christ for the things that seemed vantage vnto him before his conuersi∣on vnto Christ, the same things after his conuersion hee coun∣ted losse vnto him for Christ his sake. Whence I obserue the great alteration and change which the spirit of God worketh in the heart and vnderstanding of him whom he vouchsa••eth to bring to the knowledge of God in Christ Iesus. For vntill such time as the day-spring from on high doe visit vs, and the day-starre of the sunne of righteousnesse arise in our hearts, such blindnesse, darknesse, and ignorance possesse our vnder∣standings, as that we neither doe nor can perceiue the things of the spirit of God, but both wee thinke and speake good of euill, and euill of Good, and iudge that to be vantage which is losse, and that to be losse which is vantage. This is plaine by that of the Apostle where he saith,* 1.1118 that the naturall man percei∣ueth not the things of the spirit of God; for they are foolishnesse vn∣to him; neither can he know them, because they are spiritually dis∣cerned. Where by the naturall man hee meaneth the man whose heart and vnderstanding the Lord hath not yet lighte∣ned by his holy spirit, who as yet is not brought vnto the true knowledge of Christ; and of him he saith, that he neither doth, nor can perceiue the things of the spirit of God; nay more then that, that the things of Gods spirit are meere foolishnesse vnto him. Yea so it fareth ordinarily with the naturall man that he put∣teth darknesse for light, and light for darkenesse, bitter for sweete, and sweete for sowre. And if any be more carefull of his waies then the rest, so that he can say with the Pharisie I am not as other men, extortioners, vniust, adulterers; I fast twi•••• in the weeke, I giue tythes of all that euer I possesse; if he be ciuilly honest, mercifull, and liberall; if hee be iust towards others, sober in himselfe, and so precisely carefull of his waies as that he be vnrebukable before men, hereon hee sets his rest, and stands vpon it that these things are such an aduantage vnto him, as that God should doe him great wrong ••f hee should not saue him for these things. But tell him that all these, and

all the like things are but as a staffe of reede, on which if hee leane it will breake into shiuers, and hurt him; tell him that Christ Iesus is the onely rocke of saluation vnto all them that put their trust in him, that there is no other name giuen vnder heauen whereby we can be saued but onely by the name of Christ Iesus, and that if he wil be saued he must repose all con∣fidence in him, and renounce all confidence in his workes, or in any thing without Christ whatsoeuer, hereat he will stand amased, and with Festus he will say to him that shall tell him thus, thou art besides thy selfe, much learning doth make thee madde. Thus it fareth with vs all before such time as we be renued in the spirit of our mindes, either wee take pleasure in vnrighteousnesse, or else we repose too much confidence in our supposed righteousnesse, and for the wisedome of God we all count it meere foolishnesse and madnesse. But so soone as the Lord vouchsafeth by his spirit to circumcise vs with the true circumcision of Christ, so soone as the Lord giues vs a new heart, and puts a new spirit within vs, then we beginne to abandon the delights in the flesh, and to sauour the things of the spirit, then the case beginnes to be altered, and wee to bee quite of another iudgement. For then our eyes which were before dimme and shut vp, being opened and cleared, and the foggie mists of blindnesse, darknesse, and ignorance which couered our vnderstandings, being expelled, then wee begin to condemne our former waies, then wee beginne to count the things losse which before seemed a vantage vnto vs, and then we beginne to hearken vnto the things that belong vnto our peace. So that whereas before we had confidence in the flesh, now we renounce all confidence in the flesh, and reioice only in Christ Iesus, whereas before wee pleased our selues much in things which we willed and did; now we see that in vs, i. in our flesh dwelleth no good thing, but that God onely worketh in vs both the will and the deed euen of his good pleasure, whereas before wee counted the wisedome of God foolishnesse, now we see that our owne wisedome is foolish∣nesse, and that onely the wisedome of God is true wisedome For when the Lord hath put his spirit within vs, then we walk in his statutes, and keepe his iudgements, and doe them:* 1.1119 but

before we doe not:* 1.1120 when he hath circumcised our hearts, thee we loue the Lord our God with all our heart, and with all our soule; before wee doe not: and as our Apostle here saith, when we are circumcised with the true circumcision, that is, when we are regenerated by God his holy spirit, then we re∣ioyce in Christ Iesus, and haue no confidence in the flesh; but before we haue confidence in the flesh, and reioyce not in Christ Iesus. A great change, and a good change, because from the worse vnto the better.

Let this then teach vs to bend the knees of our soules vnto the Lord our God for the grace of his holy spirit, that the bright beames of his spirit shining into our hearts, all mists of blindnesse, darknesse, and ignorance, may be expelled thence, and wee brought both vnto the perfect knowledge and obe∣dience of Christ Iesus. For if he guide vs, wee wander not; if he instruct vs, wee erre not; if he command the light of the glorious Gospell to shine vnto vs, then is our darknesse turned into light. But otherwise our foolish hearts are full of dark∣nesse, otherwise wee erre and wander out of the right way wherein wee should walke, and lay hold on errour in stead of truth, and embrace follie in stead of wisdome: for it is the spi∣rit alone that leadeth vs into all truth,* 1.1121 and directeth vs vnto all wisdome; and but by the spirit no man can say that Iesus is the Lord. Let vs therefore alwayes pray for the light of Gods spirit, that it shining in our hearts, our darknesse may be tur∣ned into light, our feet may be guided into the way of peace, and our eies may be opened to see the mysteries of Gods will, and the wondrous things of his Law.

Secondly, in that the Apostle after that he began to know Christ, counted those things no vantage, but losse, which be∣fore he knew Christ seemed vantage vnto him; I obserue, that such workes as wee doe before wee be iustified by faith in Christ Iesus, seeme they neuer so good, yet they are no van∣tage vnto vs, either vnto iustification, or vnto saluation. For what were the things that seemed vantage vnto the Apostle before he knew Christ? Was not one of them, and whereof he made speciall account, his vnrebukeable walking in all the commandements and ordinances of the Law, his workes

done according to the Law? The verse immediately before sheweth that hee counted that one of his chiefe prerogatiues. And yet he counted these workes done according to the Law before he beleeued, no vantage at all vnto him for his iustifi∣cation or saluation by Christ Iesus. Now if the Apostle so iudged of his workes done according to the Law before hee beleeued, this may be a sure proofe vnto vs, that such workes as are done before grace and faith in Christ Iesus, seeme they neuer so good, yet they are no vantage vnto vs either vnto our iustification, or vnto our saluation. Well they may haue a shew and semblance of vantage vnto vs, but indeed they are no vantage vnto vs, either to prepare vs to the grace of iustifi∣cation, or to moue the Lord to shew mercy on vs, and saue vs: for without faith it is impossible to please God;* 1.1122 and without the knowledge of Christ there is no saluation: for this is eternall life, to know God, and him whom he hath sent, Iesus Christ. So that our works done before we beleeue, and before we be brought to the knowledge of Christ Iesus, cannot be any way any me∣rit why we should be iustified, or why we should be saued.

Let this then teach vs to beware of such deceiuers as tell vs that such workes, though they suffice not to saluation, yet are acceptable preparatiues to the grace of iustification, and such as moue God to mercy. For if they were such preparatiues, or if they did moue God to mercy, how should they not be some aduantage vnto vs? which the Apostle here plainly denieth. They talke I know of Cornelius his praiers and almesdeeds,* 1.1123 as if they had beene workes done before faith, and yet accepta∣ble with God. But the text it selfe in that place is sufficient to confute them: for there it is said, that hee was a deuout man,* 1.1124 and one that feared God with all his houshold, and gaue much almes to the people, and praied vnto God continually. All euident arguments, that as a true proselyte he beleeued in the Messias, howsoeuer he was not yet baptized, nor perfectly in∣structed. So that his praiers and his almesdeeds were not pre∣parations and dispositions vnto faith and iustification, but they were the fruits of his faith and iustification already be∣gunne. Of the like validitie are whatsoeuer arguments they bring to this purpose. Howsoeuer therefore they tell you that

workes done before faith or iustification are acceptable vnto God, or dispositions vnto grace, or motiues vnto mercy, or merits in congruitie, or whatsoeuer other aduantage, yet yee see that the Apostle is cleare in the point, that all the preroga∣tiues that any man hath, and all the good workes that any man doth before he know Christ, they are no vantage to him at all to iustification or saluation. Yea further know, that they who make other account of such workes, thereby shew that indeed as yet they doe not truly know Christ: for this is a plaine testimonie that as yet they are not come vnto the true knowledge of Iesus Christ, if as yet they count such workes to be a vantage vnto grace, or life. Hearken therefore not vnto them, neither giue ye any place unto their errour.

It followeth that hence also I should obserue, that such workes are not only no vantage, but losse for Christ his sake. But the generall in the verse following comprehending this particular, I haue thought good only to speake of it in the ge∣nerall, and so to conclude the point touching workes.

Thirdly therefore, in that the Apostle saith in the next verse, Yea doubtlesse I thinke all things but losse, &c. and doe iudge them to be dung, &c. I obserue that generally all our workes done according to the Law, whether before or after faith and iustification, seeme they neuer so good, by reposing any confidence of saluation in them, are not only no vantage, but losse, yea but dung, such as were farre more meet that we should be purged of them, then that wee should repose any confidence in them. For that generally all workes are here to be vnderstood, it is plaine by the Apostle in this place: first, because hauing spoken in the former verse of workes done before faith and iustification, here he vseth a more gene∣rall word, comprising both those and what workes else soeuer; as if he had said, yea doubtlesse, now that I am growne vp in further knowledge of Christ Iesus, I now thinke not onely things which either I had or did before I knew Christ, but euen all things generally, euen all my workes whatsoeuer, and whensoeuer done, to be but losse for the excellent knowledge &c. to be but dung, that I might winne Christ. Secondly, be∣cause the Apostle saith, that hee doth iudge all things to bee

dung, that he might now winne Christ. He had already won Christ; but his meaning is, that to the end hee might more and more winne him, to the end that hee might more and more neerely be ioyned vnto him, hee counted all his owne righteousnesse euen which now he had by any present workes of his, to be but losse, to be but dung. So that all workes done either before or after that wee be iustified by faith, are here meant. What then? are all our workes whatsoeuer, and when∣soeuer done, simply to be iudged losse and dung? No surely, not in respect of the substance of the workes that are done: for fasting, praiers, almesdeeds, righteousnesse, iudgement, mercy, and the like fruits of faith, are good workes, and plea∣sing vnto God, both commanded and rewarded by him. But both these and whatsoeuer our best workes are to bee iudged losse, and euen dung, that is, in comparison of the excellent knowledge of Christ Iesus, and of that righteousnesse which wee haue by faith in him: for what are all things in the world in comparison of the excellent knowledge of Christ Iesus? or what is mans righteousnesse, that it should be compared vnto the righteousnesse of Christ Iesus? Christ is our life,* 1.1125 and to know him as hee is reuealed by the light of his glorious Go∣spell, is euerlasting life. What shall wee then compare vnto this excellent knowledge? Nay let vs not esteeme to know any thing ••••ue Iesus Christ, and him crucified: in comparison of this knowledge let all things in the world seeme losse and euen dung vnto vs. Likewise what is mans righteousnesse in comparison of his righteousnesse? Surely as darknesse in re∣spect of the Sunne in his brightnesse: for it is as himselfe, white and ruddie, and wholly delectable, without blemish, without spot, or wrinkle, or any such thing: and what else is our ••est righteousnesse but as the menstruous cloathes of a woman? full of filthinesse, and slurried with much vncleannesse. So that in comparison of Christ his righteousnesse it may well be counted losse, and compared vnto dung, fit for nothing bu•• the dunghill. Secondly, in respect of any confidence to be•• reposed in them, all our very best workes generally whatso∣euer are but losse, but dung. The reason is, because confi¦dence in them staies vs from that confidence which we ought

to haue in Christ Iesus: for the more that we reioyce and se∣cure our selues in our owne righteousnesse which is by works, the lesse we care for comming vnto Christ to be clad with his righteousnesse. Witnesse the Apostle, where shewing the cause of the ruine of the Iewes,* 1.1126 he saith that they being ignorant of the righteousnesse of God, and going about to stablish their owne righte∣ousnesse, submitted not themselues vnto the righteousnesse of God. Whence it is plaine, that to sooth vp our selues in a conceit of our owne righteousnesse, is the very way to stay vs from see∣king the righteousnesse of God in Christ Iesus. And what else meaneth that of our Sauiour vnto the Pharisies, where he telleth them that the Publicans and harlots shall goe before them into the kingdome of God?* 1.1127 The meaning is not, that the wicked and lewd life of the Publicans and harlots did more commend them vnto God, then did the religious and strict life of the Pharisies; but thereby our Sauiour giueth them to vnderstand, that because of their conceit and confi∣dence in their owne righteousnesse, they were further from the kingdome of God then were the greatest sinners that were so that there was more hope of the greatest sinners that were that they would sooner come to repentance, and sooner come vnto him, then would they that had confidence in their owne workes, and in their owne righteousnesse. The more confi∣dence then that we haue in our owne workes, and in our owne righteousnesse, the more strangers wee are from Christ and his righteousnesse. If wee cleaue wholly to our workes, as thinking to be iustified or saued by them, wee are wholly se∣parated from Christ Iesus, and haue no part in that saluation which is by grace through faith in his name: or if wee clea•••• in part vnto our workes, then doe wee diminish the glory of Christ Iesus. Nay I say more, if wee cleaue in part vnto our workes, wee haue no part in Christ, or in saluation by him. Which (I take it) is plaine by that of our Apostle, verse 3. of this chapter, where hee saith, Wee reioyce in Christ Iesus, a•••• haue no confidence in the flesh: as if he should haue said, If we•• should haue confidence in the flesh, then should wee not re¦ioice in Christ Iesus. The conclusion then must needs bee, that all our workes by reposing confidence in them, how good

soeuer they seeme to be, are indeed losse and hurtfull vnto vs. For what more hurtfull then to withhold vs from com∣ming vnto Christ? vnto these of the Apostle let mee adde a 3. respect, wherein also euen all our workes generally are but losse and dung, which is in respect of the quality of our works in themselues. For if our best workes should be weighed in the ballance of the sanctuarie, they would be found too light: if they should be examined after the strict rule of Gods iustice they would make vs lift vp our voices with Dauid, and say,* 1.1128 en∣ter not into iudgement with thy seruant ô Lord, for in thy sight shall no man liuing be iustified.* 1.1129 For who can bring a cleane thing out of filthinesse? there is not one that can do it. How good there∣fore, how righteous, and holy soeuer we be, yet must we know that all our righteousnesse is but as filthy clouts out of the Prophet.* 1.1130 Whether therefore we compare our workes, and our righte∣ousnesse by workes with the knowledge of Christ, and the righteousnesse which we haue by faith in his name, or whe∣ther we respect the reposing of any part of our confidence in them, or whether we respect our workes in themselues if they should be examined by the Law of God: we see that they are no vantage, but losse, and as the Apostle tearmeth them, dung. Which doctrine how true, and likewise how necessary it is, the Apostle his insisting and beating vpon it doth eui∣dently shew. For ye see that the three seuerall repetitions hereof taketh vp this whole verse almost.

What then? doe we condemne good workes? doe we make this account of them that so we may banish them out of the country? So some tell you: but most vntruely. For in all places wee exhort all men that they abound in euery good worke, and we giue all encouragement thereunto. Wee tell you that good workes are the way which God hath ordained that we should walke in vnto heauen, and that without holi∣nesse of life no man shall see the Lord; wee tell you that God commandeth them, that God rewardeth them, that God is well pleased with them, and that they are truely good workes, though they be not perfectly good workes: yea wee tell you that they are accounted vnto vs as perfectly good, because whatsoeuer imperfection is in them is for Christ his sake co∣uered,

and not imputed vnto vs. Thus wee haue learned, and therefore thus we tell you. Also we tell you that yee are not to repose any confidence of your saluation in them, but all in Christ Iesus, that they are to bee counted but losse and dung in comparison of the excellent knowledge of Christ Ie∣sus, and of his righteousnesse, that our workes be they neuer so good doe not make vs righteous before God, that wee are saued not of workes, but by grace through faith in Christ Ie∣sus, and that none of all our workes can abide the seueritie of Gods iudgement, much lesse merit any grace at Gods hands. Thus also we haue learned, and therfore thus also we tell you. And doe we condemne good workes, because wee teach you the truth touching good workes? We desire and we pray that ye may abound in all knowledge, and in euery good worke; but we are iealous that ye should not grow to an ouer∣wening conceit of them. Good workes must be done, but we must not trust to be iustified or saued by them, because that honour onely belongeth vnto God.

Let this teach vs to renounce all confidence in our owne workes, and in our owne righteousnesse whatsoeuer, and to beware of them that tell vs that our workes are meritorious and worthy of heauen. For if wee flatter our selues with a proud and pharisaicall conceit of our owne righteousnesse by our workes,* 1.1131 we shall depart home iustified as the Pharisie. W•• must therefore come vnto Christ, as the Publican, confessing our owne vnrighteousnesse, and acknowledging our owne nakednesse in our selues if we will be cloathed with the long white robe of his righteousnesse. For hee filleth the hung••e with good thing••, but sendeth away the rich emptie. Hee came not to cal or to clothe the righteous in their own conce••••, but he iustifieth the wicked, and clotheth the naked. For hee respecteth the humble and lowly, but for the proud he be∣holdeth them a farre off. Let vs therfore humble our selues in our selues, and only reioyce in Christ Iesus. If we do any thing that is good, it is not of our selues, but onely from grace; and if we receiue a reward for any good that we doe, it is not for the merit of the worke, but of the mercie of the Lord: for we must still hold that rule of our Sauiour, that when wee haue

done all that we can, yet must we say,* 1.1132 we are vnprofitable ser∣uants, we haue done that which was our dutie to doe. Now vnpro∣fitable seruants what merit they? Or, they which onely doe their duty, what merit they? Surely other merit of any works we know none, but of death. If therefore we will bee made righteous before God, let vs renounce all merit of grace by our owne workes, all confidence in our owne righceousnes. Let vs abound in euery good worke: but for righteousnesse, and saluation let vs runne vnto our Christ,* 1.1133 for he is made of God vnto vs wisedome, and righteousnesse, sanctification, and redempti∣on. Let vs be ready to doe good, and to distribute, and to procure things honest both before God and men, and let vs assure our selues that a cuppe of cold water giuen in Christ his name shall not lose his reward. But let no man say in his heart, or thinke with himselfe that it is for his righteousnesse and the merit of his workes. For if he so iustifie himselfe, the Lord shall condemne him, and iudge him wicked. To cease to doe euill, to learne to doe well, to seeke iudgement, to re∣lieue the oppressed, to iudge the fatherlesse, to defend the widow, to fast, to watch, to pray, to be iust, mercifull, and li¦berall, to feed the hungrie with our morsells, to cloth the na∣ked with our fleece, to comfort the sicke, and to helpe the troubled in their distresse, are all good workes, odours that smell sweete, sacrifices acceptable and pleasant vnto God. Let our faith worke by such loue, and let our knowledge bee filled with such fruits of righteousnesse. Such workes God accepteth well at our hands, though he doe not accept vs for our workes, but onely in his well-beloued sonne Christ Iesus. In a word, let vs alwaies bee occupied in doing that which is good, but let vs not repose any confidence of our saluation at all in any good that we doe.

The last thing which I obserue is the reason why the Apo∣stle counted all outward things whatsoeuer but losse and dung, which was for Christ his sake, for the excellent know∣ledge of Christ Iesus, that he might winne Christ, and that he might be found in him &c. Here was his vantage, here was his gaine, here was his merit, and for the gaining of this pearle he would willingly sell or loose all that euer he had. But I must

deferre to speake of this point at this time.

O Lord our God graunt vnto vs we humbly beseech thee, the grace of thy holy spirit, that the bright beames thereof shining into our hearts all mysts of blindnesse, darknesse, and ignorance may be expelled thence, and we enabled to see the mysteries of thy will, and the wondrous things of thy law. Humble vs ô Lord in our selues, we humbly beseech thee, that we seeing and knowing our owne vnworthinesse and vnrigh∣teousnesse, may sue from our selues, vnto thee, and in thee may finde rest vnto our soules. Encrease ô Lord our know∣ledge in thee, and our obedience vnto thee, that our know∣ledge being filled with the fruits of righteousnesse, and our faith working by loue wee may be knowne truely to belong vnto thee.

LECTƲRE LIV.

PHILIP. 3. Vers. 9.

And that I may be found in him, that is, not hauing mine owne righteousnesse which is of the Law, but that which is through &c.

IT remaineth now that wee see what it was that the Apostle counted vantage vnto him, for which hee counted all things else in the world but losse and dung. It was the excellent knowledge of Christ Iesus his Lord that he coun¦ted vantage vnto him, for which hee counted all things else but losse and dung. For the excellent knowledge of Christ Iesus, that hee might winne him, and that he might be found in him, hee thought all things losse, and iudged all things to bee dung. Where 1. let vs see what is meant by the excellent knowledge of Christ Iesus. 2. How all things else are to be iudged losse for the excellent knowledge sake of Christ Iesus. 3. What the

excellencie and vantage is of the excellent knowledge of Christ Iesus.

Touching the 1. we must vnderstand that there is a three∣fold knowledge of Christ: One by the law in the old Testa∣ment; another by the Gospell in the new Testament, and a third in heauen, when we shall see him face to face. In the law Christ was figured by the heauenly Manna, by the Rocke in the wildernesse, by the brasen Serpent, by the paschall lambe, by the rites, and ceremonies, and sacrifices of the law. Of his comming Iacob spake in the blessing of Iudah, Gen. 49.10. and Balaam likewise in his prophecie of the great prosperitie that should come vnto Israel, Num. 24.17. Of his incarnation, and birth of a virgin Esay prophecied, Esay 7.14. Of his concep∣tion by the holy Ghost Daniel is thought to haue prophecied, Dan. 9.24. Of the place of his birth Micah prophecied, Mi∣cah 5.2. Of his kingdome and gouernment Esay prophecied, Esay 9.6.7. Of his preaching and office as he was a Prophet Esay also prophecied, Esay 61.1.2.3. Of his infirmities and sorowes, and of his oblation and sacrifice of himselfe as hee was our Priest Esay likewise prophecied, Es. 53. Yea so full fraught with arguments touching Christ were both the books of Moses, and the writings of the Prophets, especially of Esay, that in this respect it may be well said, as I thinke,* 1.1134 that the Law was a schoole-master to bring vs vnto Christ. So that ye see Christ might be knowne by the Law in the old Testament. But this knowledge of Christ is compared by the Apostle Peter, vnto a light, or candle that shineth in a darke place.* 1.1135 An obscure know∣ledge it is, and such as in comparison of the knowledge of Christ by the Gospell, is as darknesse in comparison of light The second knowledge then of Christ is by the Gospell of Christ in the new Testament, where we see plainely that fulfil∣led which before was prophecied of Christ Iesus. There wee know not his person onely, that he is the euerlasting sonne of the Father, that he is both God and man, that he is very God of very God, begotten before all worlds, & that he is very man of the substance of his mother, borne in the world; perfect God, and perfect man, subsisting of a reasonable soule, and humane flesh: but there also we know that he came from the

bosome of his father for vs, that he made himselfe of no repu∣tation, and tooke on him the forme of a seruant for vs, that in infirmities, and sorowes, and sufferings, and affections, and passions of the minde, and in all things he was like vnto vs, sin only excepted, that he might be mercifull vnto vs, that hee humbled himselfe, and became obedient vnto the death, euen the death of the Crosse for vs, that he ouercame the powers of death, and rose againe, and ascended into heauen for vs, that he hath paied the price for our sinnes, and freed vs from the bondage of sinne, death, and the Deuill, that he as our Priest liueth for euer, and sitteth at the right hand of his father to make continuall intercession for vs, that he as our King con∣tinually protecteth, and preserueth vs, that hee as our Pro∣phet by his word, the word of our saluation teacheth vs, that in him we are accepted and beloued, that for him Gods bles∣sings are showred downe vpon vs, that he is made of God vn∣to vs wisedome, and righteousnesse, and sanctification, and redemption, that there is no condemnation vnto them that are in Christ Iesus, and that by faith in him, we are made one with him, and he with vs: all this and much more touching Christ we know by the glorious light of the Gospell which hath shined in our hearts.* 1.1136 And this is that knowledge which the Apostle here calleth the excellent knowledge of Christ Ie∣sus. Excellent indeed aboue all other knowledge, and excel∣lent euen as much as our life and saluation is worth. And this knowledge of Christ is compared by the Apostle Peter vn∣to the day starre. An excellent knowledge, and such as is so much more glorious then the knowledge of Christ by the law, as is the light and brightnesse of the day-starre more glorious then the light and brightnesse of a candle. The third knowledge of Christ is in heauen, when wee shall see him face to face, which is the most excellent knowledge of Christ of all the rest. For then shall we see him as he is, then shall we enioy the continuall fruition of his presence, then shall we see the name written vpon his thigh, The King of Kings, and Lord of Lords; then shall that knowledge which is now onely in part be fully perfited. And this knowledge of Christ is compared vnto the Sunne in her brightnes, and

is as much more excellent then the second, as the second is then the first. Now the knowledge of Christ Iesus of which the Apostle here speaketh, is not this last, nor the first know¦ledge of Christ, but the second, which he calleth excellent, both in it selfe, and in respect of his first knowledge of Christ. For he had before a generall and obscure darke knowledge of Christ by the bookes of Moses, and the writings of the Apo∣stles, being brought vp at the feete of Gamaliel: but that was nothing in respect of this: this was the excellent knowledge, and for this excellent knowledge sake he counted both his former knowledge, and all things else to be but losse and dunge.

Now how all things are to be iudged losse and dunge for the excellent knowledge sake of Christ Iesus, that is in the next place to be considered. Birth, kinred, nobilitie, wealth, lear∣ning, knowledge, holinesse of life, righteousnes, temperance, sobriety, and the like; euen all outward things, and all our workes whatsoeuer, are all to be iudged losse and dunge for the excellent knowledge sake of Christ Iesus. What then? Must we renounce birth, kinred, nobilitie, and the like? Must we make away our wealth and riches, and vow a voluntarie pouertie? Must we remit all care of learning and knowledge, and in stead thereof imbrace ignorance? Must we leaue of to follow after holinesse of life, righteousnesse, temperance, so∣briety, and the like? Must we cease from good workes, if we will be partakers of the excellent knowledge of Christ Iesus? No such matter. Paul needed not to renounce his tribe, his kinred, his noble parentage, neither was he to grow dissolute, or negligent in the obseruation of the commandements and ordinances of the law, that he might come to the knowledge of Christ. His circumcision was commanded, his tribe and kinred were worthy prerogatiues, and his workes done ac∣cording to the law were very commendable. He was not therefore simply to renounce, or clearely to abiure all those things, but onely to renounce all confidence in these things, if he would be a Christian. Right so it is to be said generally. Is any man noble and great by birth and parentage? So were many godly kinges of Israel and Iudah. But therein we may

not secure our selues, as if therefore we needed to feare no euill. Is any man rich and wealthy? So was Abraham, and Lot: but if riches increase, let no man set his heart vpon them, let no man trust in vncertaine riches. Is any man holy, righte∣ous, which feareth God, and aboundeth in euery good worke? So were the Saints of God, therefore renowned in the holy scriptures: and let him that is such be such still. He that is ho∣ly let him be holy still, and he that is righteous let him be righteous still. Yea let euery man labour and striue still more and more to increase in all knowledge and vnderstanding in euery good thing, and in euery good worke. But let no man reioyce, or put any confidence of his saluation in these things, but as it is written, He that reioyceth let him reioyce in the Lord. How then are all these outward things to be iudged losse and dunge? Certainely not in respect of the substance of the things, or of the good workes which are done: For the things such as we haue spoken of, as honour, riches, wisdome, learning, know∣ledge, and the like are the good gifts and blessings of the Lord thankfully to be enioyed and vsed to his glory: and likewise good works are commanded, and rewarded by God, and are well-pleasing in his sight, as the Apostle witnesseth where he saith,* 1.1137 To doe good and to distribute forget not; for with such sa∣crifice God is pleased. It is not then in respect of the substance of these outward things, that they are to be iudged to be losse & dunge: but they are to be iudged losse and dung in respect of any confidence to be reposed in them: for better it is that we wanted them, then that we should repose any trust or con∣fidence in them. For besides that they are as a staffe of reede, on which if a man leane it will breake into shiuers, and hurt him, confidence in them doth stay vs and hinder vs from comming vnto Christ, and reposing that confidence in him which we ought to haue in him. Which is plainely proued by that of the Apostle, and that of our Sauiour which I men∣tioned the last day. For the Apostle maketh this the reason why the Iewes submitted not themselues vnto the righteous∣nesse of God, because they went about to stablish their owne righteousnesse.* 1.1138 They (saith he) being ignorant of the righteousnes of God, and going about to stablish their owne righteousnesse, sub∣mitted

not themselues to the righteousnesse of God. What was the cause of their blindnesse and ignorance of the righteousnesse of God? What was the cause why they submitted not them∣selues vnto the righteousnesse of God? Here it was, they went about to stablish their owne righteousnesse: they had a great conceit of their owne workes done according to the Law; they thought themselues righteous by them, and therefore they cared not for comming vnto Christ, nor sought not after the righteousnesse of God in him. And this was the very cause why our Sauiour told the Pharisies, that the Publicans, and the harlots should goe before them into the kingdome of God. The Pharisies had a proud conceit,* 1.1139 and a very great confidence in their owne righteousnesse; insomuch that they iustified themselues aboue all other men. And therfore our Sa∣uiour hereby giues them to vnderstand that they are farther from the kingdome of God then the greatest sinners that are; because there is more hope of the greatest sinners that are that they will sooner come to Christ, and sooner to repentance than those that haue such a conceit of their works, and such a confidence in their owne righteousnesse by the workes of the law. Such an enemy vnto Christ is confidence in any outward thing without Christ. It staies vs from comming vnto Christ, from the knowledge of Christ, and from confidence in Christ Iesus: for if we secure our selues, and rest our selues in our selues we come not vnto Christ, comming not vnto him we know him not, knowing him not we repose not the confi∣dence of our saluation in him. In respect therefore of any confidence to be reposed in them, we must iudge them losse and dunge. This qualitie of confidence in them, of trust to be made righteous by them is that that the Apostle disputes against, and that that we must quite renounce. Touching all outward things therefore without Christ whatsoeuer I say vn∣to you, set not your hearts vpon them, secure not your selues in them, set not your affections vpon them, repose no confi∣dence in them. Wealth, honour, strength, wisdome, know∣ledge, righteousnesse, and holinesse are the good gifts and blessings of the Lord; inioy them thankfully, and vse them to the honor & glory of our God: but be not puffed vp with

any conceit of merit or confidence in these things. For ho••¦soeuer they might happily seeme sometimes vantage vnt•• you, yet if yee become to the true knowledge of Christ Iesu•• ye must iudge them to be losse & dunge in respect of any con¦fidence to be reposed in them. Abound then in euery goo•• worke to the glory of almighty God, but repose no confidenc•• of your saluation at all in any good that yee doe, but onely in Christ Iesus.

2. They are to be iudged losse and dunge in comparison of the excellent knowledge of Christ Iesus. For such is the excellent knowledge of Christ Iesus, that to gaine that we should sell all that euer we haue, nay if we loose all that euer we haue we should not care if we gaine that. The man yee know that is tossed and turmoyled with the troublesome stormes of the seas, when it comes to that that either he must wracke and neuer come vnto the hauen, or else he must dis∣burden his ship of hir lading, he quickly makes his choice, and casts all into the sea, and counts all but losse in compari∣son of his life. So we see in Pauls dangerous voyage towards Rome, when he and they that were with him were tossed with an exceeding tempest,* 1.1140 they lightned the ship, and cast out with their owne hands the tackling of the ship, choosing ra∣ther to lose all their wares, and all that was in the ship, then to lose their liues. So wee in comparison of this excellent knowledge of Christ Iesus, whom to know is life euerlasting, must account of nothing that we haue in the world, but in ech comparison of all other things with this we must count them all but losse in comparison of this; yea we must make this ac∣count that it is better for vs vtterly to be despoiled and depri∣ued of all things, then of this one thing, the knowledge of Christ Iesus. Nay we must goe farther then the mariner or merchant: for he casteth out his wares, because he had rather liue though poorely, then perish with his wares in the waters: but he is so farre from contemning his wares or his wealth▪ that when he comes vnto the hauen he sorrowes for his wealth perished in the waters. But wee must contemne all other things, and count them not onely as losse, but as dung, and most vile and abiect in comparison of the excellent know∣ledge

of Christ; and when wee haue lost all things if ••ee haue this excellent knowledge of Christ Iesus, wee ••ust still so reioyce herein as that wee make no other ••count of all other things than trash and naught. Albe∣•• therefore it bee not alwaies needfull quite and vtterly to ••spossesse our selues of all outward things that we may come ••o the excellent knowledge of Christ Iesus, yet must we be ••us affected both towards the one and the other, as that we ••oth more care for this than for all things else, and con∣••emne and count all things else but dunge in comparison ••f this.

Which account that we may the rather make, let vs in the ••hird place see what the excellencie, and the vantage is of the ••nowledge of Christ Iesus.* 1.1141 Many daughters haue done vertu∣••••y, saith Salomon describing the conditions of a vertuous ••nd godly woman, but thou surmountest them all. So I say of ••nowledge, many knowledges of many things are most ex∣••ellent, and of rare commendation, and to be sought after more than the most precious things else whatsoeuer: but the knowledge of Christ Iesus farre excelleth, and farre surmoun∣••eth them all. This our Sauiour Christ plainely witnesseth, where he saith vnto his Disciples, Verily I say vnto you,* 1.1142 that ma∣••y Prophets and righteous men haue desired to see those things which yee see, and haue not seene them, and to heare those things which yee heare and haue not heard them. The Prophets and other holy men of God had seene long before in the spirit, and by faith those things which the Disciples then saw: for it is said that Abraham saw Christ his day and reioyced;* 1.1143 he saw it a farre of with the eyes of faith, and reioyced. But our Saui∣our farre preferreth the sight and hearing of him which now his Disciples had after his comming in the flesh, before that which the Prophets and other holy men of God had of him before his comming in the flesh. Which plainely sheweth that the knowledge of Christ Iesus by the light of the glorious Gospell farre excelleth that knowledge in the old Testament, and much more all knowledge else whatsoeuer. Much to the same purpose is that testimonie of our Sauiour touching Iohn Baptist, where he maketh him the greatest of them that went

before him,* 1.1144 but the least in the kingdome of heauen to 〈◊〉〈◊〉 greater then hee was. Whereas the meaning is, that th•• preaching of Iohn Baptist was much better and clearer tha•• the preaching of the Prophets, because he pointed at th•• lambe of God now ready to be offered vp as a sacrifice forth•• sins of the whole world: and yet the preaching & message o•• euery Minister in the new Testament is better and clearer the•• the preaching and message of Iohn Baptist, because that by their message and ministerie the knowledge of Iesus Christ 〈◊〉〈◊〉 better and more clearely opened. Yea, and that which ye•• more commendeth the excellencie of the knowledge o•• Christ Iesus, is that the Angels themselues desire to behold this mysterie of mans redemption and saluation by Christ Iesus, which yet they see not but we see into by the knowledge of Christ Iesus reuealed in his glorious Gospell. What shall I speake of those manifold titles giuen herevnto in the new Testament, as that it is called the mysterie of God, the myste∣rie of the kingdome of God, the mysterie of Christ, the my∣sterie of God the Father & of Christ, the mysterie kept secret from the beginning of the world &c. All which doe wonder∣fully commend the excellencie of this knowledg, being made knowne vnto none, but vnto whom the Father doth reueale it by his spirit: For no man knoweth the Sonne but the Father, and he to whom the Father doth reueale him by his spirit.* 1.1145 I will not farther stand to amplifie the excellencie of this know∣ledge, either by speaking of that ignorance which is opposite vnto this knowledge, or by comparing of this knowledge with any other knowledge whatsoeuer. Through the igno∣rance of this knowledge of Christ Iesus are the Gentiles stran∣gers from the life of God.* 1.1146 Excellent then is this knowledge whereby we liue in God, and God in vs. Againe, the know∣ledge of God in the old Testament in comparison of this knowledge by the Gospell in the new Testament is but as darknesse in comparison of the light. For as Moses shewed the law, the Iewes eyes were not lightned but blinded, but by the light of the Gospell all darknes is driuen from our eyes, as the Apostle sheweth.* 1.1147 What then is any knowledge that it should be compared with the excellent knowledge of Christ

Iesus? Not therefore to compare it with any, as being incom∣parably beyond all, euen in it selfe yee see it is most excellent, desired of the Prophets and holy Patriarchs, desired of the holy Angels, and reuealed vnto none but vnto whom the Fa∣ther doth reueale it by his holy spirit. But most excellent it is to bee iudged by vs in respect of that vantage which it is vnto vs.

What is then the vantage of the knowledge of Christ Iesus vnto vs? Surely euen as much as our life and saluation is worth. For this is eternall life, saith our Sauiour in his prayer vnto his Father, to know thee to be the onely very God,* 1.1148 and whom thou hast sent Iesus Christ. Where the meaning is, that the knowledge of Christ Iesus entreth vs into the possession of eternall life. For this we must know that howsoeuer we haue a name that we liue, yet indeed in respect of the life of God we are dead, vntill such time as God that commanded the light to shine out of darknes shine in our hearts, and bring vs by the light of the glorious Gospell vnto the knowledge of Christ Iesus: and then when we come vnto the knowledge of Christ Iesus by the illumination of Gods spirit, then we take entrance of the possession of eternall life. Which I take it our Sauiour Christ also signifieth where he saith, Verily, verily I say vnto you, the houre shall come, and now is,* 1.1149 when the dead shall heare the voice of the sonne of God, and they that heare it shall liue. For when he saith, the dead shall heare the voice of the sonne of God, he meaneth that before such time as we heare the voice of the sonne of God, whereby we come vnto the true knowledge of him, we are dead spiritually, we liue not the life of God. And againe when he saith, that they that heare it shall liue, his meaning is that then onely we begin to liue the life of God, and to take possession of eternall life when we heare his voice, and thereby come to the true knowledge of him. A notable vantage that this knowledge of Christ Iesus brings vnto vs. But what knowledge of Christ Iesus is it that is this aduantage vnto vs? Not the knowledge of his person onely, but what he is made of God vnto vs, which I called before the second knowledge of Christ. To know that he was borne, liued and died for vs, to know that he is our wisdome, and

righteousnesse, our sanctification and redemption, to kno•• the virtue of his death and resurrection, to know that he is the reconciliation for our sinnes, that he is the saluation of our soules, that by him, and for him we haue and receiue all the good blessings of God, whether belonging to this life, on that that is to come, to know that in him are hid all the treasures of wisedome, and knowledge, and saluation, so that hauing him we haue all riches, and wanting him, whatsoeuer riches we seeme to haue, we haue nothing, thus to know him is a van∣tage vnto vs: for if we thus know him, we beleeue in him, we loue, and we keepe his commandements; and herein is life, and without this is nothing else but death.

Is this then the excellencie, and is this the vantage of the knowledge of Christ Iesus? what diligence should this stirre vs vp vnto after the meanes whereby we may come vnto this knowledge of Iesus Christ? what reuerence and attention should it worke in vs when the mysterie of this knowledge is opened vnto vs by the ministerie of his seruants? And yet be∣hold how where the light of this knowledge shineth most clearely, men do yet loue darkenesse better than light? It may be spoken to the shame of this whole Towne, it may be spoken to the shame of a great many of this congregation, that they loue darknesse better than light, that they had rather lie drow∣ned in the ignorance of Christ Iesus, than be taught in the knowledge of Christ Iesus; for what frequenting is there by them of those places where they should be taught in this knowledge? Three or foure Sermons may commonly be heard weekely. Of so many thousands as are in this Towne, how many hundreths, nay how many scores come to heare them weekely, nay come to heare any of them weekely? If it should be said as it was to Abraham at the destruction of So∣dom, if there be fiftie religious men within the Citie that hearken vnto my voice, and thirst after the word of their Saluation as the Hart thirsteth after the Brooks, if 45, if 30, if 20, if 10, I will spare it and remoue from it my sore plagues of famine, and sicknesse, would we not thinke it a hard matter if so many should not be found in this Citie, which might well be as Goshen, where there should be light though darkenesse were round about it? I say not that so

many cannot be found: for I do not know so much. But this I say, that too few such there are to be found amongst vs. In this congregation what slacknesse, and negligence is therein a great many either of frequenting other places, or this? Belo∣ued the holy Patriarches, and the Prophets desired that know∣ledge of Iesus Christ, which now ye may haue: and care yee not for it? yea the Angels doe euen yet desire to looke into it, and will ye not? what is the matter? doth this word of your saluation distaste in your mouthes? doe ye not rellish it? It is a token that ye are sick; and ye had neede to looke vnto it: for the sicknesse is vnto death, euen vnto the second death: Haue ye surfeited of it, and had too much of it? quaisie stomackes, and quickly surcharged. Soone we haue too much of that whereof we can neuer haue enough. When our Sauiour had told the woman of Samaria, that whosoeuer should drinke of the water that he gaue him, should neuer be more a thirst; sir (saith she) giue me of the water that I may not thirst nor come hi∣ther to draw.* 1.1150 Beloued we haue told you that the word which we bring vnto you is the word of life, the word of your Sal∣uation, the word of your reconciliation: and yet what slack∣nesse and negligence is there in comming to the hearing of this word? few there are that come to beg this heauenly Manna, few that come to take it when we reach it out vnto them. Be∣loued, againe we tell you, that the knowledge of Christ Iesus, wherein our hearts desire is to instruct you, is your enterance into the possession of eternall life and Saluation, it is as much as your life & Saluation is worth: will you liue the life of God in this life and for euer in the life to come? come then, and learne to know Christ Iesus: come and learne to know what great things he hath done for you, and what duetie againe he doth require of you. If you be rich in this knowledge ye are rich indeed; if ye be instructed in this knowledge, ye are lear∣ned indeed; if ye be mightie in this knowledge, ye are mightie indeed: If ye haue this, ye want nothing; if ye want this, ye haue nothing. O ye that will be rich and wealthy, seeke after these riches; ye that will be wise and learned, seeke after this learning; ye that will be great and mightie, seeke to be migh∣tie in this knowledge. Whatsoeuer other wealth and riches ye

haue, whatsoeuer other wisedome or learning, whatsoeuer other might or power, all things are but losse and dung in comparison of the excellent knowledge of Christ Iesus: know him, and know all things; know not him, and know nothing. As therefore ye loue your saluation in Christ Iesus, so labour to come vnto, and to grow vp in the knowledge of Christ Iesus. To know him is life eternall, not to know him is death eternall. Why will ye die, when by the power of him ye may liue? If yee know not, ye shall die, but know and liue. One word of that which is added.

Of Christ Iesus my Lord.] What doth the Apostle meane to call Iesus Christ his Lord? Was he his Lord alone? Was he not their Lord also to whom he wrote? Why doth he not say of Iesus Christ our Lord? If hee had liued now, and spoken thus, hee should haue had many such questions as these, and he should haue beene sure of many sharpe censures for thus appropriating this title of Iesus Christ the Lord vnto himselfe. But thus he spake in the vehemencie of his affection. And if hee had now liued, would hee haue spoken otherwise? No, though he had beene called Puritan for his paines. I obserue it the rather, to note what a strange humour wee are now growne vnto: for if any man shall now say; Forsake mee not O Lord my God, Be mercifull vnto mee O Lord my God, I thanke my God for his mercies, I thinke all things losse for the excellent knowledge of Christ Iesus my Lord, is hee not nicked in the head by and by, and noted for such a man? Yea now it is almost come to passe that let a man be religious, de∣uout in praier, reuerent in hearing the word, carefull to me∣ditate thereon afterwards, one that feareth an oath, one that cannot patiently heare corrupt communication, one that will not runne into the same excesse with others, a Puritan I war∣rant him. A pitifull case, that a man speaking as the holy Ghost speaketh, and doing as all men are commanded to doe, should be branded with an odde and odious name. I wish that we would all of vs both frame our speeches as the Holy Ghost hath taught vs, and our actions as the Holy Ghost hath commanded vs more than we doe. If any shall seeme vnto himselfe pure and holy, the Lord shall iudge him wicked and

impure. But let euery one of vs study to be pure & holy in all our words, and in all our workes: and let euery one of vs la∣bour by all meanes to haue this testimonie sealed vnto our soules that Iesus Christ is our Lord.

O Lord our God we humbly thanke thee for that know∣ledge of thy Son which thou hast already vouchsafed vnto vs. Vouchsafe we beseech thee to encrease in vs this knowledge daily more and more. Open our dime eies we beseech thee, that we may daily more and more see the excellencie, and the vantage of this knowledge, that so we may daily more and more grow vp in all loue thereof: Purge vs we beseech thee of all such affections as may be any hinderances hereunto, that so growing vp daily more and more in thee, at length we may reigne with thee in the kingdome of thy sonne Christ Iesus for euer.

LECTƲRE LV.

PHILIP. 3. Verse 9.

And that I may be found in him, i. not hauing mine owne righteousnesse which is of the Law, but that which is through the faith of Christ, &c.

NOw the Apostle goeth on, beating still vpon the same reason why he counteth all his workes whatsoeuer and whensoeuer done, and all outward things whatsoeuer to be but losse and dung. I doe iudge them, saith he, to be dung, euen contemptible and loathsome, being so farre from being loth to lose them, as that I despise and loath them: why? that I may winne Christ, that is, that I may haue the fruition and the possession of Christ in this life by faith, and that I may be found in him in that last and great day: how found in him? to wit, not hauing mine owne righteousnesse, not clothed with mine owne righteousnesse,

which is of the Law, that is, by the obseruation and workes of the Law, but being clothed with that righteousnesse which is not through workes, but through the faith of Christ, euen the righteousnesse which is of God through faith, that is, which God doth impute▪ vnto mee through faith in Christ Iesus. So that yee see the Apostle still runs vpon Christ, Christ, Christ; for Christ, for the excellent knowledge sake of Christ, that he may winne Christ, that he may be found in Christ: he thinkes all his workes, all things absolutely to be losse, and iudgeth them to be dung. I iudge them to be dung. Here he plainly re∣nounceth all confidence in all things without Christ whatso∣euer, and plainly disclaimeth all vantage, all merit, all righte∣ousnesse by his workes. That I may winne Christ: Here is the cause why he disclaimes all righteousnesse by his workes, be∣cause otherwise he could not winne Christ; for he doth it that he may winne Christ, and may be found in him. This also is a part of the cause why hee disclaimes all righteousnesse by his workes, because otherwise he could not be found in Christ in that day. Why not? What is it to be found in Christ? The Apostle shewes that to be found in Christ, is to bee found not clothed with his owne righteousnesse which is by the workes of the Law, but clothed with that righteousnesse which is Christs, and only ours through faith in Christ, euen that righ∣teousnesse which God doth impute vnto vs through faith in his name. So that he that will be found in Christ in that day, must disclaime his owne righteousnesse, and renounce it as dung and rottennesse, and must cleaue onely vnto the righte∣ousnesse of Christ Iesus, which God doth impute vnto him through faith in him. The summe then of that which the Apo∣stle tels the Philippians in these words, is, that hee now at this present in the state wherein hee now stands, doth iudge all things, euen his very best present workes, to be so farre from any part of his righteousnesse, as that he iudgeth them to bee dung, euen vile and contemptible, so that hee doth disclaime all righteousnesse by them, that he may winne Christ, that is, that he may be more and more neerely incorporated into him, and possessed of his righteousnesse by faith, and that hee may be found in that last and great day not in Moses, but in

Christ, that is, not hauing his owne righteousnesse which is of the Law, as his garment to stand before the Lord withall, but hauing that righteousnesse to be clothed with which is indeed Christs, and his through the faith of Christ, euen that righte∣ousnesse which God doth impute vnto him through faith in Christ his name. This, I say, I take to be the summe of that which the Apostle tels the Philippians in these words.

So that yee see here is first a disclaiming of his owne righte¦ousnesse by workes, in that he iudgeth them to be dung: 2. A reason why hee so iudgeth them, and so disclaimes them, that he may winne Christ, and may be found in him: thirdly, an explication what it is to be found in Christ, by a distinction of righteousnesse, into his owne, and Christs, where hee saith, not hauing mine owne, &c. Now let vs see what obseruations may hence be gathered.

First, it is not vnworthy our noting, that the Apostle goeth ouer and ouer these points so often, as if he could neuer satis∣fie himselfe with disclaiming all righteousnesse by any works, and proclaiming Christ alone to be all his righteousnesse. In the former verse hee disclaimeth all his workes done before his conuersion, as no vantage, but losse vnto him, and maketh Christ all his vantage either for righteousnesse or saluation. In this verse three seuerall times he disclaimeth all his workes ge∣nerally, whether done before or after his conuersion, as tou∣ching any righteousnesse by them; and againe so many times auoucheth in effect Christ Iesus alone to bee all his righteous∣nesse. Whence I obserue both the difficultie, and the neces¦sitie of enforcing these points. A difficult and hard matter it is when we haue done any thing well, when we haue walked faithfully in our calling, when we haue releiued the oppressed, iudged the father-lesse, defended the widow, when wee haue humbled our selues in praier, chastened our selues with fasting, absteined from the delights of the world, or pleasures of the flesh &c. a difficult and hard matter, I say, it is herein not to please our selues, not somewhat to be puffed vp with these things, not to haue some conceit of merit and righteousnesse by these things. A difficult matter to perswade vs that these things are no vantage vnto vs vnto iustification or saluation.

A difficult matter to perswade vs that these things are but losse and dung, things vile and contemptible. And yet necessarie it is that we be thus perswaded of these and the like things as touching any confidence of our righteousnesse or saluation by them, and that we count Christ alone all our righteousnesse, and the horne of our saluation. And therefore the Apostle knowing both the difficultie, and yet the necessitie of perswading this, beateth vpon it twise, thrise, often, that he did thus and thus, and therefore the Philippians should doe so.

This should teach vs with great diligence to obserue and marke the things that are so much and so often beaten vpon, as things which either we are dull to comprehend, or vnwilling to yeeld vnto, and yet things which are as most certaine for their truth, so most necessarie for their vse: for albeit all the things in the whole booke of God be of such importance as that they are most worthie of our due meditation and diligent obseruation, as able to make vs wise vnto saluation, yet when things are so much vrged, and so often beaten vpon, we are to thinke that it is not without great cause that they are so pres∣sed, and therefore that they are with greater attention and heedfulnesse to be marked by vs. As therefore we are with all diligence to obserue whatsoeuer is written, because all things are written for our learning, so let vs with all diligence obserue the things so often vrged. It may be that they are so often vr∣ged because of our dulnesse to comprehend them, it may be because of our vnwillingnesse to yeeld vnto them, it may be because of the vnfeined assent that we should yeeld vnto the truth of them, it may be because of the necessarie vse that there is of them. Surely they are not so much vrged without great and vrgent cause. And so for these points heere beaten vpon, let vs assure our selues both that it is most true that our works are no part of our righteousnesse, but Christ our whole righte∣ousnesse, and that it necessarily behooueth vs to be throughly perswaded thereof. How good soeuer therefore our workes seeme vnto vs, and how difficult soeuer it be to perswade vs that our very best workes are to be iudged but losse and dung, yet seeing the Apostle so often tels vs that he iudged so of his

best workes, let there be the same minde in vs that was in him, and let vs iudge so to.

2. In that the Apostle saith, and doe iudge them to be dunge, I note the Apostles present iudgement of his present workes. He now at this present in the state wherein he now stands doth iudge all things euen his very best present workes to bee so farre from being any part of his righteousnesse, as that hee iudgeth them to be dung, euen vile and contemptible, so full of pollution and vncleanesse as that there is no reckoning to be made of them in respect of any righteousnesse by them, but rather they are to be contemned as vncleanesse. Whence I obserue that our very best workes, such as are wrought after our knowledge of Christ Iesus, and faith in his name, are no part of that righteousnesse whereby we are accounted righte∣ous before God. Great difference I know there is betweene the workes which go before, and the workes which follow af∣ter faith. For those are euill, these are good workes, those proceede from an impure heart, these from an heart purified by faith, those cannot please God, these are pleasing and ac∣ceptable vnto God, those are in iustice rewarded with death, these are in mercy rewarded with life, those, euen the very best of them haue the nature of sinne, and are wholly vnholy, these are in part holy, and may truely be called our inherent righteousnesse. But for any part in that righteousnes where∣by we are made righteous before God euen these workes which are the fruits of faith, they haue no part at all in it. They cannot hide or put away our sinnes, they cannot endure the seueritie of Gods iudgement: here they must giue place, here they are to be iudged losse and dung. The reason then why our very best workes are no part of our righteousnesse before God is, because that in euery such view and examinati∣on of them they are to be iudged losse, and euen dung. So the Apostle counted such workes as he did euen then when he wrote these things: and therefore much more are we to make the same account of whatsoeuer good workes we doe after that our hearts be purified by faith in Christ Iesus.

The exception which is taken against this doctrine from this place by some is this, they say the Apostle doth not here

speake of such workes as he did after he belieued, but onely of such workes as he did before he belieued, before his con∣uersion vnto Christ; and therefore that hence nothing can be gathered against iustification by workes done after faith in Christ Iesus. But how peruersly they falsifie the meaning of the Apostle your selues may easily iudge by that which alrea∣dy hath beene spoken. For the Apostle hauing spoken in the former verse of such workes as he did before he belieued, af∣firming of them that howsoeuer they seemed vantage vnto him before his conuersion vnto Christ, yet afterwards hee counted them no vantage, but losse for Christ his sake; doth in this verse speake not onely of them, but of all his workes generally whatsoeuer and whensoeuer done, saying, yea doubt∣lesse I thinke all things but losse &c. It cannot be denied, but that he spake in the former verse of such works as he did before he belieued. And when he addeth vnto that this generall terme, yea doubtlesse I thinke all things but losse, doth he speak on∣ly of such workes as he did before? Nay hauing spoken before of workes onely done before faith, in this generall tearm•• he includeth all workes both done before and after faith, and iudgeth them all to be but losse and dung. Againe, as he said before that when once he came to the knowledge of Christ Iesus he counted those things losse which before seemed van∣tage vnto him; so now he saith in the present that hee doth thinke all things but losse, that he doth iudge all things to bee dung. Which cannot otherwise be meant then of his present opinion and iudgement touching such workes as now present∣ly he did. Neither can it be said that is his present iudgement indeed, but of such workes only as he did before he belieued. For it is, as himselfe saith, his present iudgement as of such workes, so of all workes generally, the generall tearme being therefore added to comprise not onely those which hee had spoken of before, but all others also. For reply vnto which answere they crie out vpon vs for blasphemie, and a••ke questi∣on vpon question to make some shew that they iustly charge vs with blasphemie. For whereas we say that good workes done after faith are here meant by the Apostle, and are iudged by him to be but losse and dung, they aske whether we call the

fruits of the spirit dung? whether Paul gloried of dung when he said, I haue fought a good fight, I haue finished my course,* 1.1151 I haue kept the faith; from henceforth there is laid vp for me a crowne of righteousnesse which the iust iudge shall giue me in that day? What crown of righteousnesse is due vnto dung? what iust iudge will vouchsafe to giue a crowne vnto dung? what thankes wee owe vnto God for creating vs in Christ Iesus vnto good works if they be nothing else but dung? And for conclusion they say that if the good workes of the faithfull be but losse and dung, then are not good workes to be done or liked, but to be disliked and neglected. Thus they triumph in their iuglings, and make a shew as if all they spake were Gospell, & whosoeuer said otherwise did nothing else but blaspheme. But will ye see how they deceiue the world with a vaine shew of words wherein there is no substance. All this faire flou∣rish which they make is quickly beaten downe by that one distinction whereof I haue often told you, and whereof they are not ignorant. In good workes therefore we must vnder∣stand that there are 2. things to be respected; the one their substance, the other their qualitie. The substance of the work I call the action it selfe, is iudging the fatherlesse, relieuing the oppressed, defending the widow, feeding the hungrie, and the like. The qualitie of the worke I call the confidence which men haue to be made righteous before God, and to be saued by such workes. Now these workes I say according to their substance are good, as to iudge the fatherlesse, to relieue the oppressed, to defend the widow, to feed the hungrie and the like, are good workes, holy workes, workes commanded by God, and workes rewarded by him. But in respect of any confidence to be iustified before God by them or the like, or to be saued by them, they are to be iudged but losse and dung, because, as it is written, he that reioyceth must reioice in the Lord, which being so, the answere to their demands is as possible, as they thinke it impossible, i. most easie.

1. Therefore where they aske, whether we call the fruits of the spirit dung? we answere, no. But we say that those good workes which according to the substance of the action are the fruits of the spirit are in respect of any merit, or confidence to

be reposed in them of righteousnesse or saluation by them to be iudged losse and dung. Secondly, where they aske whe∣ther Paul gloried of dung, when he said, I haue fought a good fight &c. we answere no. He glorieth in his faithfulnesse and constancie in the worke of his ministerie, not as putting any confidence of his righteousnesse or saluation in them: (for so they should be but dung) but because he knew that his labour should not be in vaine in the Lord. Thirdly, where they aske, what crowne of righteousnesse is due vnto dung? we answere, none: for the crowne of righteousnesse is due vnto our good workes, not as they are from vs, but as they are the worke of Gods spirit in vs, neither so for any merit in them, but only for his promise sake, who both worketh in vs, and crowneth his one workes in vs. Fourthly, where they aske, what iust iudge will vouchsafe to giue a crowne vnto dung? we answere, none will doe it: But the most righteous iudge, the Lord of heauen and earth, because he is righteous and keepeth pro∣mise for euer, giueth a crowne vnto our good workes, not as they are dung, not as they are poisoned tempered with that qualitie of confidence in them, but as they are the worke of his spirit in vs. 5. Where they aske, what thanks we owe vnto God for creating vs vnto good workes, if they be nothing else but dung? we answer that it is their shamefull abusing of the world to say that we iudge thē to be nothing else but dung. In respect of that qualitie we say that they are to be iudged losse & dung, but in respect of their substance we say that they are good, and that we are to glorifie God by walking in such good works as he hath ordeined vs to walke in. Lastly, where they say, that if the good workes of the faithfull be but losse and dung, then are not good workes to be done or liked, but to be disliked & neglected, we say the same. But who are they that say that the good workes of the faithfull are nothing else but losse and dung? Because we do not inuest them into the glory of Christ Iesus, because wee doe not make them any part of our righte∣ousnesse before God, because we stand not vpon any merit of saluation by them, doe we therefore say that they are nothing else but losse and dung? Thus indeed they beare the world in hand, and thus they lead captiue many poore and ignorant

soules into many grieuous and noisome errors. But marke men and brethren what it is that we say: we say that good works in respect of the substance of the action are good works, a sweet smelling odor, a sacrifice acceptable and pleasing vnto God, and such as God hath ordeined vs to walke in vnto life and saluation; only in respect of any merit or confidence of righteousnesse or saluation we say they are to be iudged but losse and dung. See then and iudge betweene vs and them, whether we say simply that they are but losse and dung. These are they that with fained words make marchandize of your soules, whose iudgement long agone is not farre of, and whose damnation sleepeth not. By this iudge of the rest, and as they deserue in this, so let them be credited in the rest. By the cir∣cumstance of the place ye see the necessarie collection of the Doctrine deliuered, and how the gaine-sayers doe falsifie the meaning of the Apostle.

Let this then serue to instruct vs in the true vse of good workes. They are the way which God hath ordained that we should walke in to the glory of his name, and to the saluation of our owne soules: as both that exhortation of our Sauiour proueth, where it is said,* 1.1152 let your light so shine before men that they may see your good workes, and glorifie your father which is in heauen; and likewise that saying of the Apostle, where he saith, that we are the workeman-ship of God created vnto good workes,* 1.1153 which he hath ordained that we should walke in them. But they are no part of that righteousnesse whereby we are made righteous before God.* 1.1154 For Christ alone it is that is made of God vnto vs wisedome, and righteousnesse, sanctification, and redemption: it is the blood of Christ Iesus that clenseth vs from all sinne.* 1.1155 Our very best workes, and all our righteousnesse (as the Prophet wit∣nesseth) is but as filthie clouts: and touching them, when we haue done all that we can, we must say, as our Sauiour willeth vs, we are vnprofitable seruants;* 1.1156 we haue done that which was our dutie to doe.* 1.1157 Let vs therefore walke before the Lord in holi∣nesse and in righteousnesse all the daies of our life. For without holi∣nesse of life no man shall see the Lord. But let no man be puft vp with any conceit of his owne righteousnesse by his holinesse: for if he iustifie himselfe, his owne mouth shall condemne him,* 1.1158

and if he say that he is perfect, the Lord shall iudge him wic∣ked. Our good workes are the fruits of our faith, and the ef∣fects of our iustification by faith, declaring and testifying that we are iustified before God. Let vs therefore abound in euery good worke that we may haue the testimonie of our faith, and of our iustification sealed vp vnto our soules. But let vs not so please our selues in all the good that we do as that we count our selues righteous thereby:* 1.1159 for in many things we sinne all: and he that faileth in one point of the law, he is guiltie of all. If we will be righteous before God, we must lay away all Pharisaicall conceit of our owne righteousnesse by workes, and in stead thereof we must take vp the praier of the poore Publican,* 1.1160 and crie, O God be mercifull vnto me a sinner. And of this let vs assure our selues that the more holy, and the better that any man is, the more readily he confesseth his sins vnto the Lord, and acknowledgeth his vnrighteousnes in his sight. It is most damnable pride that makes vs rush into part with Christ, and to part stakes with him. Let vs therefore with the Apostle make Christ all our righteousnesse, and account our owne righteousnes which is by works to be but losse & dung, and no vantage at all either vnto iustification, or saluation.

Thirdly, in that the Appostle saith, that he iudgeth them to be dung that he may winne Christ: I note the reason why he iudgeth all things to be dung, which is, that he might win Christ, as if he should say, that vnlesse he iudged all things to be dung, hee could not winne Christ, hee could not be throughly engraffed into Christ to be partaker of his righ∣teousnesse. Whence I obserue that either we must disclaime all righteousnesse by any workes of our owne, or else we can∣not be pertakers of the righteousnesse of Christ Iesus, either we must iudge our owne workes whatsoeuer to be losse and dung, or else we cannot winne Christ. This also the Apostle sheweth in another place, where he saith, that vnto him that worketh not,* 1.1161 but beleeueth in him that iustifieth the vngodly his faith is counted for his righteousnesse: to him that worketh not .i. to him that dependeth not on his workes, to him that standeth not vpon the merits of his workes, to him that make not his workes his righteousnesse, to him his faith is counted for righ∣teousnesse.

But to him that worketh, the wages is not coun∣ted by fauour, but by debt: to him that worketh, that is to him that dependeth on his workes, that standeth vpon the me∣rit of his workes, and thinkes to be iustified by them, his wa∣ges is not counted by fauour, but by debt, and is not iustified by grace through faith. Who then are iustified by faith? euen they that disclaime righteousnesse by workes. And who are they that are not iustified by grace through faith? euen they that stand vpon their righteousnesse by their workes. Wilt thou be pertaker of Christ his righteousnesse by faith? thou must disclaime all righteousnesse by thy workes. Wilt thou stand vpon thy righteousnesse by thy works? thou canst not be pertaker of the righteousnesse of Christ by faith: For there is no communion or fellowship betwixt them, but as the Apostle saith of the election of the Iewes, so I say of our iusti∣fication by the righteousnesse of Christ Iesus: if we be perta∣kers of Christ his righteousnesse, if we be iustified by grace,* 1.1162 then not of workes, or else were grace no more grace; but if of workes, it is no more grace, or else were worke no more worke. Wee must therefore disclaime all righteousnesse by workes, if we will lay any claime vnto righteousnesse by Christ, we must iudge all our workes to be losse and dung if we will winne Christ.

Let this then teach vs to beat downe euery thought and euery imagination of our hearts that exalteth it selfe against God, and to bring into captiuitie euery thought vnto the obe∣dience of Christ. Let vs not thinke of the best workes that we doe aboue that is meet, neither let vs beare our selues vpon them aboue that wee ought. Let vs be filled with the fruits of righteousnesse, but let vs not thinke them any part of our righ••eousnesse before God. If wee will be righteous before God, we must be clothed with Christ his righteousnesse. We cannot lay any claime vnto Christ his righteousnesse, vnlesse we will disclaime our owne righteousnesse. Let vs therefore humble our selues before God, let vs acknowledge our selues to be sinners, and the best things that wee doe to be so full of pollutions and imperfections, that they cannot possibly abide the triall of Gods iudgement. And seeing wee cannot winne Christ, and be partakers of his righteousnesse, vnlesse we iudge

all things without him to be but losse and dung, let vs with the Apostle iudge them to be dung, that wee may win Christ; let vs disclaime all righteousnesse by them, that wee may bee clad with the righteousnesse of Christ. So shall our vnrighte∣ousnesse be hid, and our sinnes couered, and whatsoeuer im∣perfection is in vs, it shall not be imputed vnto vs.

Fourthly, in that he addeth, and may be found in him, I note that another branch of his reason why hee iudgeth all things, and so all his workes to be dung, is, that he might be found in Christ, that is, that when God shall come to iudge both the quicke and the dead, and enquirie shall be made what euery man hath done in his body, hee may be found in Christ, not in Moses, not in the flesh, not in any thing but in Christ. Whence I obserue, that either wee must renounce all confi∣dence in our owne righteousnesse, and iudge euen our very best workes in that respect to be but losse and dung, or else w•• shall not be found in Christ in that last and great day. For that which our Sauiour Christ spake in the dayes of his flesh vnto his Disciples then present with him, hath now also his vse to this our purpose.* 1.1163 If any man, saith hee, will follow mee, let him forsake himselfe, and take vp his crosse, and follow mee. Let him forsake himselfe,* 1.1164 that is, let him forsake all that hee hath, as Luke expoundeth it, all outward prerogatiues touching the flesh. In which place he signifieth, that he that would bee his disciple must put off all carnall affections, and renounce all carnall confidence, and so reioyce in him alone, as that no crosse, nor any thing shall take his reioycing from him. And euen so, he that will be found in Christ in that day, he must so reioice in Christ alone, as that he haue confidence in nothing else, but iudge them all to be losse and dung. Otherwise as well might he be Christ his disciple, which did not forsake all, as hee may bee found in Christ in that day, which doth no•• iudge all his workes to be losse and dung in respect of any righteousnesse by them.

Let this also be another motiue vnto vs to disclaime all righteousnesse by our workes: for as there is no righteousnesse by faith vnto him that claimeth righteousnesse by his workes, as before wee heard; so is there no saluation in that day vnto

him that reposeth any confidence of his righteousnesse in his workes. There is no condemnation, saith the Apostle,* 1.1165 to them that are in Christ Iesus. Which as it is true in this life, that they that are ingrafted into him by faith, are freed from the Law of sinne, and of death, and so of condemnation; so is it true that they that shall bee found in Christ Iesus in that day, shall bee freed from the sentence of condemnation. That therefore we may bee found in him, and so freed from condemnation in ••hat day, let vs with the Apostle iudge euen our best workes ••o be but losse and dung, and disclaime all righteousnesse by our workes. And surely this hath so preuailed with many great maintainers of iustification by workes, that when death hath ••ummoned their iudgement and appearance, they haue dis∣••laimed all their owne works, and all righteousnesse by them, ••nd with heart and voice desired to be found in Christ in that ••ay. I should now shew how wee may bee found in Christ in ••hat day.

O Lord our God, open our eyes wee beseech thee, that we ••ay daily more and more see and behold those infinite trea∣••ures of righteousnesse and saluation which are laid vp for vs in ••hy Sonne Christ Iesus. As thou hast vouchsafed to make him ••nto vs righteousnesse and saluation, so giue vs an heart to ac∣••nowledge him our whole righteousnesse, and the horne of ••ur saluation, that disclaiming all righteousnesse by any works ••f our owne, wee may daily more and more grow vp in thy ••onne, and in that last and great day may be found in him.

LECTƲRE LVI.

PHILIP. 3. Verse 9.

Not hauing mine owne righteousnesse which is of the law, but that which is through the faith of Christ, euen the righteosnesse, &c.

NOw the Apostle goeth forward, and hauing made this one branch of his reason why hee iudged all his workes generally to be dung, that hee might hee found in Christ in that day, now hee explicateth that phrase and manner of speech, and shewes what it is to be found in Christ in that day, which is, to be found not ha∣uing his owne righteousnesse which is of the Law, but that which is through the faith of Christ, &c. Why then doth the Apostle iudge all things to be dung? He doth so, that he may be found in Christ in that day. Yea but what needed him so to iudge for this▪ Could hee not be found in Christ in that day, vnlesse he should iudge all things to be dung? No, hee could not: for to be found in Christ, is to be found not hauing his owne righteousnesse which is of the Law, but that which is through the faith of Christ, &c. If therefore hee would bee found in Christ, hee must put off all confidence in his owne righteousnesse, and iudge it to be dung, and reioyce onely i•• the righteousnesse of Christ Iesus. Thus ye see the reason an•• the meaning of the Apostles speech in generall.

Now to open these words yet a little more particularly, ye•• see the Apostle here speakes of two sorts of righteousnesse; th•• one his owne, the other Christs. His owne righteousnesse he calleth that righteousnesse which is of the Law, that i, whic•• ariseth from the obseruation of the commandments and or∣dinances of the Law, euen from the performance of those things which God in his holy Law requireth. Christs righte∣ousnesse hee calleth that righteousnesse which is through th•• faith of Christ, that is, that righteousnesse which being pro¦perly

inherent in Christ, is imputed vnto him through faith in him, euen the righteousnesse which is of God through faith, that is, that righteousnesse which God doth impute vn∣to him because he beleeueth in him, and in him whom he hath sent, Christ Iesus. His owne righteousnesse, which is com∣monly called mans inherent righteousnesse, yee see he descri∣beth by the Law, that is, by the obseruation of those things which God requireth in his Law, not only ceremoniall, or iu∣diciall, but morall also: for so he said before, that hee was vn∣rebukeable before men touching the righteousnesse which is in the Law, that is, which the whole Law required. Christs righteousnesse, which is commonly called mans imputed righteousnesse, yee see he describeth by faith, which is the in∣strument whereby wee take hold of this righteousnesse, by Christ, in whom alone this righteousnesse is inherent, and by God, who of his owne mercy imputeth Christ his righteous∣nesse vnto vs through faith. This righteousnesse hee saith is through the faith of Christ, therefore not ours, but as by faith in Christ wee take hold of it: through the faith of Christ there∣fore not by the works of the Law; through the fait•• 〈◊〉〈◊〉 Christ, therefore not inherent in vs. Againe, this righteousnesse hee saith is of God through faith, therefore not of the law through workes: of God through faith, therefore the gift of God vn∣to him that beleeueth in him that iustifieth the vngodly: of God through faith, therefore not inherent in vs, but onely imputed vnto vs. Againe, he saith not of this, that it is his, as he said of the other, but of this he saith, that it is through the faith of Christ, euen of God through faith, therefore it is ano∣thers righteousnesse, the righteousnesse of Christ by his per∣fect obedience vnto the Law, euen vnto death, which being onely inherent in him, God in mercy imputeth vnto vs through faith in Christ Iesus, whereby wee lay hold on that righteousnesse which he hath fulfilled in vs, and for vs. Now then when the Apostle signifieth that hee would be found in that day not hauing his owne righteousnesse, but Christs, his meaning is not that he would be found in that day without all holinesse or righteousnesse of his owne, but hee would bee found not hauing his owne righteousnesse, as to be iudged by

his owne righteousnes: he would not be iudged by his owne righteousnesse, but he would be clothed with Christs righte∣ousnesse to be iudged by it. The summe then of all in briefe is this. It is as if the Apostle had thus said: I doe now iudge all things, euen all my works whatsoeuer, to be dung, that I may winne Christ by faith, to be partaker of his righteousnesse, and that I may be found in that last and great day, when enquitie shall be made into euery mans workes, not in Moses, b••t in Christ, that is, that I may be found not hauing mine o••ne righteousnesse, which is by the obseruation of the comman∣dements and ordinances of the Law, a•• to be iudged of the Lord by that righteousnesse, but that I may be found in that righteousnesse which is in••eed onely inherent in Christ, and which God doth impute vnto mee through faith in Christ Ie∣sus, that my sinnes being couered by his righteousnesse, I may be iudged by it. This I take to be the Apostles meaning in these words. Now let vs see what obseruations may hence be gathered for our vse.

Not hauing, &c.] Where first I note the antithesis and op∣position that is betweene the righteousnesse of worke•• by the Law, and the righteousnesse of Christ through faith: which two the Apostle doth so carefully and diligently seuer the one from the other, as that thereby hee plainly shewes that there can be no confusion or mixture of the one with the other. The like opposition betwixt these two sorts of righteousnesse, and like seperation of the one from the other, our Apostle hath in his epistle to the Romans. Where shewing the cause of the ru∣ine of the Iewes,* 1.1166 he saith, that they being ignorant of the righte∣ousnesse of God, and going about to stablish their owne righteousnesse, submitted not themselues vnto the righteousnesse of God. And after∣wards he describeth out of Moses the righteousnesse which is of the Law thus, that the man which doth these things, shall liue thereby; and then he sheweth what the righteousnesse of faith is.* 1.1167 So likewise in his epistle to the Galathians, Know (saith the Apostle) that a man is not iustified by the workes of the Law, but by the faith of Iesus Christ.* 1.1168 And againe, Whosoeuer are iusti∣fied by the Law, yee are fallen from grace: For we through the spirit wait for the hope of righteousnesse through saith. Many such like

places moe might be produced where these two sorts of righ∣teousnesse are so opposed the one vnto the other, and so distin∣guished and seuered the one from the other, as that thence it is most plaine that there is no communion or fellowship of the one with the other.

Whence I obserue, that if iustification be by the righteous∣nesse of workes, then is it not by the righteousnesse of faith; and if it be by the righteousnesse of faith, then is it not by the righteousnesse of workes. Thus also our Apostle vpon the same ground reasoneth in his epistle to the Romans:* 1.1169 for hauing in the third chapter plainly distinguished righteousnesse by the workes of the Law, and righteousnesse of God by the faith of Iesus Christ, and opposed reioycing in the one vnto reioy∣cing in the other, in the next chapter hee taketh vp the exam∣ple of Abraham the father of the faithfull, and prouing that Abraham was iustified by faith, and not by workes, he begin∣neth his disputation thus: If Abraham (saith he) were iustified by workes, he hath wherein to reioyce, but not with God; hee hath wherein to reioyce, to wit, with men, but not with God Which is in effect as if he should haue said, If Abraham were iustified by workes, then was he not iustified by faith. Againe, that place in the eleuenth chapter to the Romans is plaine to this purpose, where it is said, If it be of grace,* 1.1170 it is no more of workes, or else were grace no more grace: but if it be of workes, it is no more grace, or else were worke no more worke. For albeit the Apostles speech there be of the election of the Iewes, and not of the matter of iustification, yet the Apostles reason being drawne from the nature of grace, and workes, it holdeth as well in the one as in the other, euen generally: for speake of election, speake of iustification, speake of saluation, or the like, still it holdeth; If it be of grace, it is no more of workes, or el••e were grace no more grace: but if it be of workes, &c. For if it be of grace, whether it be righteousnesse, or saluation, or what∣soeuer it be, it is giuen freely: but if it be of workes, then is i•• giuen not by fauour or freely, but by debt, the nature of grace and the nature of worke inforcing either of them so much. The reason why if our righteousnesse be of workes, it is not of faith, and if it be of faith, it is not of workes, is because the one

of these excludes the other:* 1.1171 for as the Apostle saith, Whoso∣euer are iustified by the Law, yee are fallen from grace. As if he•• should haue said, Iustification by the Law excludes iustifica∣tion by grace.* 1.1172 And againe the Apostle saith, that our reioycing is excluded by the Law of faith. As if he should haue said, wee are iustified by faith, and that excludes all our reioycing in any righteousnesse by our workes. So that yee see plainly that if our iustification be by the righteousnesse of workes, then is it not by the righteousnesse of faith; and if it be by the righte∣ousnesse of faith, then is it not by the righteousnesse of works.

This may serue to instruct and to arme vs against their damnable errour, that tell vs that we are iustified and accoun∣ted righteous before God partly by faith in Christ Iesus, and partly by our good workes done here in the body. For if they may be thus mixt, as they tell vs, the one with the other, if our righteousnesse before God may be both by faith, and by workes, then why doth the Apostle so oppose the one against the other? why doth hee alwayes so carefully seuer the one from the other? why would hee be found in that day not ha∣uing his owne righteousnesse, but onely the righteousnesse which is through the faith of Christ? why may not righteous∣nesse be counted both by fauour, and by debt? why may not righteousnesse be before God both by grace and by workes? why should our reioicing be excluded by the law of faith? For what else are all these things but so many inuincible argu∣ments that wee cannot be iustified before God both by faith and by workes? Shifts I know they haue whereby they de∣ceiue themselues, and many other vnstable soules, whom they leade into the same pernicious errours with themselues. But let vs hearken what the spirit saith; neither let vs couple toge¦ther the things which the spirit hath sundred. If the spirit haue told vs, that the wages is not counted both by fauour and by debt, that righteousnesse is not both by grace and by workes, let it suffice vs that the spirit hath said so, and only let vs seeke ••hether it be by grace or by workes that we are counted righ∣teous before God.

Secondly, I note that the Apostle would be found in that last and great day not hauing his owne righteousnesse which

is of the Law, that is, not hauing that righteousnesse which is his by the performance of those things which the Law requi∣red, as his cloke to be couered withall when hee shall stand in the iudgement, and in the congregation of the righteous. For that the Apostle expoundeth to be the righteousnesse of the Law, which is by performance of the workes of the Law, ac∣cording as it is said,* 1.1173 The man that doth these things shall liue thereby. Whereupon it is also called the Law of workes, the Law which commandeth those workes, by the obseruation whereof a man is called righteous. The Apostle would bee found not hauing this righteousnesse which is by the workes of the Law. What then? would he be found in that day with∣out any good workes, without all holinesse of life, without all righteousnesse by the Law? Was it his desire to be found a sinner in that day? Did hee thinke it would be better for him if he should be found vnrighteous, then if he should be found righteous in that day? No such matter. Nay when he was now ready to be offered vp vpon the sacrifice and seruice of their faith whom he had wonne vnto the faith, when the time of his departing out of the body was at hand, hee reioyced that hee had fought a good fight, that hee had finished his course, that he had kept the faith. And when hee laboured in the worke of his ministerie more abundantly then all the rest, he had re∣spect vnto his reioycing in the day of Christ, that he had not runne in vaine, nor laboured in vaine. He knew that the sen∣tence in that day would passe thus,* 1.1174 Come yee blessed of my Fa∣ther, inherit yee the kingdome prepared for you from the foundati∣ons of the world: for I was an hungred, and yee gaue me meat, &c. And againe, Depart from mee yee cursed into euerlasting fire, &c. He knew that his watchings, his fastings, his stripes, his impri∣sonments, his perils, his labours, his care of all the Churches, should not be in vaine in the Lord. He desired therefore (no doubt) to be found in that day filled with the fruits of righte∣ousnesse, and abounding in euery good worke: hee desired (no doubt) in that day to heare that voice,* 1.1175 It is well done good seruant and faithfull: thou hast beene faithfull in little, I will make thee ruler ••uer much: enter into thy masters ioy. How then would he be found not hauing his owne righteousnesse which is of

the law? 1. for righteousnesse by the ceremoniall law he cared not at all for that, he iudged that simply to be but losse, to be but dung. 2. for righteousnes by the morall law, by the obser∣uation of the duties commanded in the first and second table touching the loue of God, and of his neighbour, he iudged that also to be dung in respect of any merit if hee should bee iudged by it. He would therefore be found in that day not hauing his owne righteousnes which is of the Law, euen of the law morall, as to be iudged of the Lord by it, by the merit of it. He would haue righteousnes, and holinesse, and good workes in that day, that in the iudgement he might receiue reward according to them; but he would not haue them to be iudged by them in that day, to offer them in that day vnto Christ as a due desert of his Masters ioy, to receiue his sen∣tence for them in that day.

Hauing then before seene that we cannot be accounted righteous before God both by faith, and by workes, bo••h by the righteousnesse of Christ, and by our owne righteousnes; hence I obserue that our owne righteousnesse by workes is no part of that righteousnesse whereby we are accounted righte∣ous before God. For if it were, how should we desire with the Apostle to be found in the day of Christ not hauing our owne righteousnesse? An argument indeed impregnable, yet doe those euill workers make a shew of answere hereunto.* 1.1176 They say the Apostle in this place and elsewhere calleth that a mans owne iustice which he chalengeth by the worke•• of the law, or nature, without the grace of Christ; and therefore nothing can hence be concluded against that righteousnesse which is by workes after grace. But what a shift this is rather then an answere was shewed the last day. For that by mans own righ∣teousnesse he meaneth that righteousnes which man chalen∣geth by such workes as he spake of imediately before, them∣selues will gran••; and that he spake before as of workes done before faith, and without the grace of Christ, vers. 7. so of all workes generally whatsoeuer, vers. 8. I shewed both by the generall tearme there vsed which must needes comprehend more then he had spoken of before, and likewise by that he saith, that he doth now at this present iudge all things to bee

dung, which cannot otherwise be meant then of his present iudgement touching such workes as now presently he did. Againe, why should not the Apostle by mans owne righteous∣nesse meane that whole righteousnesse which is in man by workes whensoeuer done, whether before or after faith, whe∣ther without or with the grace of Christ? Doth that righte∣ousnesse which is in vs by workes done after faith by grace ••ny way present vs righteous before God, so that we should desire to be found hauing it to be iudged by it? Shall any thing that is vncleane enter into his presence? Or can any man bring a cleane thing out of filthinesse? is there any man that being assisted, and preuented, and followed with the grace of Gods spirit doth good, and sinneth not? Is it not so with the best man that liues vnder the cope of heauen, that if the Lord would dispute with him he could not answere him one thing of a thousand? Is mans best righteousnesse better then Esay confesseth of his and the rest of the Churches, is it not as filthy clouts? Surely all his workes whatsoeuer done in the body of his flesh are so poluted with the contagion of the ••esh as that they are not able to endure the seuerity of Gods ••udgement: but that he had neede with the Prophet Dauid to ••ift vp his voice, and to pray,* 1.1177 Enter not into iudgement with thy ••eruant O Lord, for in thy sight shall no man liuing be iustified. Is ••hen euen that righteousnesse which is in vs by workes done by grace after faith so full of imperfections, so full of vnclean∣••esse by reason of the contagion of our flesh, as that we should desire not to be iudged by it? why then should not the Apo∣stle by mans owne righteousnesse in this place meane that righteousnesse which is in vs by workes done by grace after ••aith? The circumstance of the place prouing it, and nothing being able to be brought aginst it, it is to bee concluded that by man•• owne righteousnesse is here meant euen that righte∣ousnesse which is by workes after grace. See then that wee ••hould desi••e with the Apostle to bee found in the day of Christ not hauing our owne righteousnesse, and seeing all our owne righteousnesse by any workes whatsoeuer is so full of ••mperfection and vncleanesse by reason of the contagion of our flesh as that we should desire not to be iudged by it, hence

I take it, it is cleare that our owne righteousnes is no part of that righteousnes whereby we are accounted righteous be∣fore God.

This may teach vs how to desire to be found in that day hauing, or not hauing our owne righteousnesse, which is by our workes. We are to desire to be found in that day filled with the fruites of righteousnesse, and abounding in euery good worke, full of holinesse towards God, and righteousnes towards men, because then we shall receiue the things which are donein our body according to that we haue done whether it be good or euill. The wicked & they that forgate God, and would not walke in his waies, howsoeuer they crie vnto the mountaines fall on vs, and vnto the rockes couer vs, and hide vs from the presence of him that sitteth on the throne, and from the wrath of the Lambe, yet shall the hand of the Lord find them out, and as he shall finde them he shall iudge them; he shall recompence them according to the wickednesse of their waies, and they shall be turned into hell. But if then we shall be found to haue hated iniquity, to haue followed after peace, holinesse, and righteousnesse, to haue had our conuer∣sation honest &c. The most righteous Iudge both of heauen and earth he will passe by our sinnes and iniquities, and in his great mercy towards vs he will reward vs according to the good that we haue done; not respecting the merit of our workes, but because he is mercifull, and keepeth promise for euer, nor suffering our labour to be in vaine in the Lord. We are therefore to desire to be found in that day not without ho∣linesse of life, or good-worke••, but hauing such righteousnes of our owne that in the iudgement the Lord in mercie may re∣ward vs according to it, and not according to our sinnes. But we are to desire to be found in that day not hauing our owne righteousnes to be iudged by it, or to receiue reward for it, or according to the merit and worth of it. For albeit it shalbe rewarded, yet shall not the reward be giuen for it; and albeit the reward shall be giuen according to it, yet not for the merit of the worke, but onely for his promise and mercies sake who accepteth that graciously which is his, and pardoneth that graciously which is amisse. For all that euer we do, or all that

euer we suffer is not worthy of that glory which shalbe shewed vnto vs. But with the Prophet Dauid we must turne our voice vnto the Lord, and say euen of our best righteousnesse, If thou O Lord straightly marke what is amisse, euen in the best thing that we doe, O Lord who shall stand?

The; thing which I note is, that the Apostle would bee found in that last and great day hauing that righteousnesse which is through the faith of Christ &c. he would be clothed in that day with Christ his righteousnesse imputed vnto him by God through faith, that he might be iudged by it, and re∣ceiue his reward according to the merit of it. This righteous∣nesse is sometimes called the righteousnesse of faith, because by faith in Christ we are made partakers of this righteousnes; sometime the righteousnesse of God, because it is the meere gift of God, who doth impute it vnto vs through faith in Christ; sometimes the righteousnesse of Christ, because it is his, and onely inherent in him. Hee would be found in that day hauing this righteousnesse. Hence then I obserue, that the righteousnesse whereby wee are accounted righteous be∣fore God is the righteousnesse of Christ, or of faith, or of God, which soeuer ye will make it. This also the Apostle hath euery where:* 1.1178 We are iustified freely by grace through the redempti∣on that is in Christ Iesus, whom God hath set forth to be a reconci∣liation through faith in his bloud. Againe,* 1.1179 know that a man is not iustified by the workes of the Law, but by the faith of Iesus Christ. Againe, that no man is iustified, saith the Apostle, by the Law,* 1.1180 it is euident, for the iust shall liue by faith. And againe, by grace are ye saued through faith; and that not of your selues, it is the gift of God, not of workes, lest any man should boast himselfe. Yea euery where almost the holy Ghost witnesseth that we are accoun∣ted righteous before God, not for our owne workes or deserts, but onely by grace through faith for the merit and obedience of our Lord and Sauiour Christ Iesus. This then is our righ∣teousnes before God, that God through faith in Christ Iesus imputeth not our sins vnto vs, but imputeth Christ his righte∣ousnesse vnto vs, reckoning the righteousnesse of his obedi∣ence vnto the Law vnto vs, as if wee had fulfilled the righte∣ousnesse of the Law in our flesh, and for the merits of his suf∣ferings

wiping all our sinnes out of his sight & remembrance. So that Christ his righteousnesse alone is our righteousnesse before God, which because God doth impute vnto vs freely by his grace through faith, therefore the Apostle saith, it is God that iustifieth. God then iustifieth, his grace onely mou∣eth him, not any of our workes: Christ, and his righteousnes is the righteousnesse whereby we are iustified, faith is the in∣strument whereby onely wee are made partakers of his righ∣teousnesse.

I know that there are dogges which barke against this truth, affirming that the righteousnesse whereby we are iusti∣fied, is not only imputed vnto vs, but inherent in vs. But this one place may serue to descrie this their madnesse. It is of God imputed by him vnto vs, therefore not inherent in vs. It is through faith, therefore not inherent in vs. It is through the faith of Christ, therefore really inherent onely in Christ. It is not our owne, but onely by faith in Christ, therefore not really inherent in vs. If they vrge the Apostle Iames his au∣thoritie to proue that the righteousnesse whereby we are iusti∣fied is inherent in vs, because he saith that a man is iustified by workes: we answere that the Apostle there speaketh not of that righteousnesse whereby man is made righteous before God, but only sheweth that by a mans workes hee is knowne and declared to be iustified by faith; so that the Apostle maketh not workes in that place the causes, but onely the fruites and effects of iustification. If they reply that it is a sufficient proofe that we are iustified by workes, because we are iustified by faith which is a worke; we answer that iustification is attri∣buted to faith, because of Christ, and his righteousnesse which it receiueth, not because it is a worke of ours. For as it is a worke of ours, so it is not without some doubting, but is im∣perfect, as also our knowledge, and loue are, and so iustificati∣on is not attributed vnto it, but onely as it taketh hold vpon Christ Iesus, and his righteousnesse which is our perfect righ∣teousnesse. Whatsoeuer therefore they say, l••t vs know that the righteousnesse whereby we are accounted righteous be¦fore God is only inherent in Christ Iesus, and is not ours but only by imputation, inasmuch as God doth impute it vnto v••

through faith in Christ Iesus.

Let this teach vs to beware of such Deceiuers as tell vs that we are not iustified before God by Christ his righteousnesse alone, but by workes also.* 1.1181 And seeing it is Christ his righte∣ousnesse alone whereby we are made righteous before God, let vs reioyce in Christ Iesus alone; and let vs iudge all our best workes whatsoeuer to be dung, that we may be found in that day, not hauing our owne righteousnesse &c. Why should it be thought iniurious vnto man to giue all the glory of our righteousnesse or saluation vnto Christ Iesus? Why should it not rather be thought iniurious vnto Christ Iesus to giue any part of our righteousnes or saluation vnto mans works or merits? Too much cannot be taken from man, neither can too much be giuen vnto Christ, for he is all in all vnto vs, our wisedome and righteousnesse, our sanctification and redemp∣tion: he is the reconciliation for our sinnes; by him, and through him, and for him we haue all that we haue; and vn∣der heauen there is no name giuen whereby wee may be saued but onely by the name of Christ Iesus. Let vs therefore giue vnto him that which is due vnto him, & let not man rob him of his honour. Let vs follow after peace, and holinesse, and righteousnes, and euery good worke; and let vs know that thi•• labour shall not be in vaine vnto vs in the Lord. But let vs know that it is God alone that iustifieth vs by grace th••ough faith, not imputing our sinnes but Christ his righte∣ousnesse vnto vs, and so making his righteousnesse ours, as our sinnes were made his, to wit, by imputation only.

To knit vp the last obseruation in a word, will you know how to be found in Christ in that day? A matter worthy your knowledge. For there shall be no condemnation vnto them that then shall be found in him If then wee will be found in Christ in that day we must bee found righteous to be iudged by it. And thus farre the matter goeth hard with vs all, being all of vs full of vnrighteousnesse and vngodlinesse. What is then the righteousnes wherein we must be found to be iudged by it in that day? Not our owne: for that would sinke vs deep: but the righteousnesse of Christ Iesus. How shall we be found it this righteousnesse in that day? If wee renounce all confi∣dence

in our owne righteousnesse as losse and dung, and trust perfectly on the grace of God that is brought vnto vs by the reuelation of Iesus Christ. Let this then be our comfort that we shall not be iudged in that day by our owne righteousnes, but by the righteousnesse of Christ Iesus, whose whole obe∣dience in suffering death, and fulfilling of the Law shall bee the couering of our sinnes, and the cloke of our righteous∣nesse. And let it teach vs to iudge all our workes in respect of that righteousnes whereby we are made righteous before God to be but losse and dung, that we may be found in Christ, not hauing our owne &c.

O Lord our God as thou hast vouchsafed to instruct vs in our true righteousnesse, so vouchsafe by a true and liuely faith in thy sonne Christ Iesus to make vs partakers of that righteousnes. Iudge not O Lord in that day by our own righ∣teousnesse, which is full of vnrighteousnes and vncleannesse, but passing by our sinnes and our iniquities, accept the righte∣ousnes of thy sonne Christ Iesus for our vnrighteousnes, that we being clothed with his righteousnes may be of the number of those vnto whom it shall be said, Come yee blessed of my Father, &c.

LECTƲRE LVII.

PHILIP. 3. Vers. 10.

That I may know him, and the vertue of his resurre∣ction, &c,

NOw the Apostle goeth forward, and sheweth other reasons why he renounced all his owne merits as losse and dung, and reioyced only in Christ Iesus, 1. as we haue heard he did so, that hee might gaine the righteousnesse of Christ by faith: that was the first and princi∣pall gaine that he reckoned vpon by doing so. 2. He did so for other aduantages that he reckoned vpon by doing so: as ••. he

did so that he might know Christ: 3. That he might know the vertue of his resurrection: 4. That hee might know the fellowshippe of his afflictions, and be made conformable vn∣to his death: 5. That he might attaine vnto the resurrection of the dead. What is the reason then why the Apostle hauing cause of confidence and reioycing in the flesh, and in things without Christ, doth renounce all things without Christ, and reioyce only in Christ Iesus? The reason is, because reioicing in the flesh, and in things without Christ is vnprofitable, and hurtfull; and contrariwise the renouncing of all things with∣out Christ, and reioycing onely in Christ Iesus is most profi∣table. Why, what profit comes thereby? 1. Christs righte∣ousnesse which is by faith: 2. The knowledge of Christ: 3. The knowledge of the vertue of his resurrection: 4. The knowledge of the fellowshippe of his afflictions &c. 5. The attaining vnto the resurrection of the dead. All these vantages the Apostle reckoned vpon to follow his renouncing of all things without Christ, and his reioycing onely in Christ Ie∣su••. For so he saith, that he iudgeth all things losse and dung that he may winne Christ, and may be found in him &c. as if these things could not be vnlesse he should do so. All which vantages doe so follow the renouncing of all confidence in the flesh, and reioycing onely in Christ Iesus, as that these foure last doe issue and spring out of the first. For being iusti∣fied by faith in Christ Iesus, wee know Christ, we know the vertue of his resurrection &c. These being fruits issuing and growing out of that righteousnesse which is through the faith of Christ. Thus much for the generall drift and meaning of these words.

Now for the more particular opening of these words, wee must know, that by the knowledge of Christ is here meant not such a knowledge as wherby we are able to talke of Christ, of his birth, of his life, of his doctrine, of his death and passi∣on &c. but such a knowledge as whereby we feele and proue in our selues, and in our owne soules that hee is indeed our re∣demption, our reconciliation, our saluation, and whatsoeuer else we haue heard, or read, or belieued of him in the Scrip∣tures: not a contemplatiue & knowing knowledge of Christ,

but a liuely and experimentall knowledge of Christ in our owne soules. Againe, by the vertue of Christ his resurrecti∣on the Apostle meaneth that regeneration; i. that dying vnto sinne, and liuing vnto righteousnesse which is wrought in vs by the power of his resurrection. 3. By the fellowshippe of Christ his afflictions, the Apostle meaneth that partaking which Gods Saints haue with Christ, of his afflictions for the glorie of Christ, and the good of the Church, and their owne conformitie vnto the death of Christ. Lastly, by attaining vnto the resurrection of the dead, the Apostle meaneth that eternall weight of glory in the heauens which onely they ob∣taine that in this life know Christ by experience in their owne soules, and by the power of his death and resurrection die vnto sinne, and liue vnto righteousnesse, and constantly en∣dure such afflictions as the Saints of God are partakers of, that so they may be conformable vnto the death of Christ, who was consecrated through afflictions. The summe of all is this, the Apostle tells the Philippians, that he hath no confi∣dence in his merits or workes, but onely reioyceth in Christ Iesus, that so he may be iustified before God by Ch••ist his righteousnesse; and that being iustified by his righteousnesse through faith in his name, he may know Christ by a liuely feeling of him in his owne soule, and may by the power of his resurrection die vnto sinne, and liue vnto righteousnesse, and may constantly with Gods Saints suffer such afflictions as Christ hath suffered, and may be made conformable vnto Christ his death, and at length may be receiued into that glo∣ry which is prepared to be shewed in the resurrection of the iust. Thus then yee see that both these are the fruits of the righteousnesse of faith, and that both the righteousnesse of faith, and these fruits issuing out of it are all vantages which the Apostle counteth he hath hy renouncing all confidence in the flesh, and reioycing onely in Christ Iesus. Now let vs see what obseruations we may gather hence for our vse.

That I may know him] This is one end wherefore the Apo∣stle would bee found in Christ hauing his righteousnesse through faith, and consequently wherefore he renounced all his owne merits and works, and onely reioyced in Christ

Iesus, euen that he might know Christ. For why iudged he his owne righteousnes to be but losse and dunge? That he might winne Christ, and be found in him not hauing his owne righ∣teousnesse, but the righteousnes of Christ through faith. And why would he be found in Christ his righteousnesse through faith? that he might know Christ. This is the fruit of the righteousnes of faith, and both of them are vantages which follow the renouncing of all confidence in the flesh, and the reioycing in Christ Iesus. But what? Did not Paul know Christ? Had he preached Christ so many yeares, & yet knew not Christ? Had he planted so many Churches in the faith of Christ, and yet knew he not Christ? For answer herevnto; (to omit that knowledge which is by vision in heauen, when we shall see him face to face) we must vnderstand that there are two sorts of knowledge of Christ here on earth: the one, a contemplatiue and knowing knowledge, .i. such a know∣ledge as whereby we know that Christ is the onely begotten sonne of God, that he was sent into the world to saue sinners, that he was crucified, that he died, that he was buried, that he was declared mightily to be the sonne of God by his resurre∣ction from the dead, that he was highly exalted, and had a name giuen him aboue euery name &c, and whatsoeuer else the scriptures of God doe storie of him. Such a knowledge of Christ was that which the Samaritans had by the saying of the woman, which testified of him, saying,* 1.1182 he hath told me all that euer I did: and such a knowledge the Physitian hath of his physicke, and the vertue thereof by relation of others, and by reading in his bookes. The other knowledge of Christ is an experimentall and feeling knowledge of Christ, whereby we feele & know in our own soules that he is such a one as the scriptures describe him to be, that he is made of God vnto vs wisdome, and righteousnesse, sanctification, and redemption, that he died for our sinnes, and rose againe for our iustificati∣on. Such a knowledge of Christ was that which the Samari∣tans had when they had heard Christ themselues,* 1.1183 and so knew that this was indeede the Christ, the Sauiour of the world: and such a knowledge of Salomons wisdome and prosperitie the Queene of Sheba had when shee had seene it with her eies,

and heard it with her eares; and such a knowledge the Phy∣sitian hath of his physicke, and of the vertue thereof, when he hath had experience of it in himselfe. Now when the que∣stion is here asked, whether Paul did not know Christ, because he saith, that I may know Christ, we must vnderstand that the Apostle doth not here speake of the former sort of the know∣ledge of Christ: for it is out of all question that he that had preached Christ among the Gentiles so many yeares, that had planted so many Churches in the faith of Christ knew what∣soeuer the scriptures of God did witnesse of Christ. But the Apostle here speaketh of that experimentall and feeling knowledge of Christ, whereby we feele and know in our own soules that such as the scriptures describe him to be such he is vnto vs. What then? Had not the Apostle this experimen∣tall and feeling knowledge of Christ? It is not to be doubted but that this holy and elect vessell of God had this same fee∣ling knowledge of Christ Iesus. How then would he be found hauing the righteousnesse of Christ which is through faith, that he might know Christ? It is not simply meant that he would be so found that he might haue that feeling knowledge of Christ, but that he might grow vp daily more and more with all godly increasing in that feeling knowledge of Christ. He would be found righteous with the righteousnesse which is of God through faith, that he may daily grow vp with all godly increasing in this feeling knowledge of Christ.

Whence first I obserue what knowledge of Christ it is which all Christians should principally long and thirst after: and that is, that they may know Christ with such a feeling knowledge as that they feele and know by experience in their owne soules the infinite treasures of wisdome, and knowledge, and saluation that are hid in him for them: for this is the sa∣uing knowledge of Christ to know him not onely to be a Sa∣uiour, but to be our Sauiour. Many there are that know Christ to be the sonne of God, to be the Sauiour of the world, to haue payed the price of mans sinnes by his one oblation of himselfe, and to be hee that is appointed iudge both of the quicke and dead in that day. Many there are that can and do speake of his praises in the great congregation, that preach

vnto others the infinite treasures of wisdome, & knowledge, and saluation that are hid in him, that talke of his saluation from day to day, that speake as if they had all knowledge, and vnderstanding, and knew Christ as well as the best. Many I say such there are, and I wish that the number of them were far greater then it is. But yet here is not all that knowledge of Christ that we should long and thirst after. For thus farre ma∣ny come, whose knowledge is nothing else but the increasing of their iudgment and condemnation: as the Apostle plaine∣ly witnesseth where he saith,* 1.1184 that it is impossible for them which were once lightened, and had tasted of the heauenly gift &c: and likewise the Apostle Peter where he saith, that if they that haue once escaped from the filthinesse of the world through the knowledge of the Lord, and of the Sauiour Iesus Christ be yet againe tangled therein, and ouercome, their latter end is worse then the beginning. By both which places it is plaine that men may haue a good measure of the knowledge of Christ, whose end notwithstan∣ding is death and damnation. We must therefore long and thirst after a farther knowledge of Christ. This is the sauing knowledge of Christ Iesus, that we know that wee are the sonnes of God, that he died for our sinnes, and rose againe for our iustification, that he is made of God vnto vs wisdome, and righteousnesse, and sanctification, and redemption, that he is the reconciliation for our sinnes, that he sitteth at the right hand of God to make request for vs; that an inheritance immortall, and vndefiled, and that fadeth not away is reserued in heauen for vs. To haue such a feeling knowledge of him, as that by our owne experience in our soules we finde in our selues the fruits of his sufferings, the comforts of his promises, the riches of his mercies, knowing by the testimonie of the spirit witnessing vnto our spirit, that what righteousnesse hee hath fulfilled for his children he hath fulfilled for vs, what be∣nefits of saluation he hath purchased for his children he hath purchased for vs, what promises he hath made vnto his chil∣dren belong vnto vs, what ioyes he hath prepared for his chil∣dren are reserued for vs, this is that knowledge which passeth all knowledge, this is that knowledge which is that sauing knowledge, & this is that knowledge which we must long and

thirst after.* 1.1185 By this knowledge it is that Iohn saith, We know that we are translated from death vnto life, because we loue the brethren:* 1.1186 and againe, We know that he heareth vs in whatsoeuer we aske, and we know that we haue the petitions that we desire of him:* 1.1187 and againe, We know that we are of God, we know that the sonne of God is come, and hath giuen vs a minde to know him which is true. How knew the Apostle these things? He felt the comforts of these things in his owne soule, his owne heart did leape within him reioycing at these things.

O my brethren try and examine your hearts how many of you haue this knowledge of Christ, and withall see and consi∣der with your selues what a longing and thirsting desire you should haue after this knowledge of Christ. The knowledge of Christ Iesus euen by hearing, and by reading, and by faith is (as not long since we heard) the most excellent knowledge that is: but this experimentall knowledge of Christ, to know by experience in our owne soules that he is such as by the word we beleeue him to be, this is the most sweet and most comfortable knowledge, euen so sweet and so comfortable as passeth all vnderstanding. If yee haue this knowledge of Christ, yee are already entred in part into those ioyes which are reserued in heauen for you. If yee haue it not, ô thirst af∣ter it, and giue your soules no rest till yee come vnto this knowledge of Christ. Giue all diligence vnto the reading and hearing of the word of life, & pray alwaies with all manner of prayer and supplication in the spirit that yee may know Christ with a feeling knowledge, and with a sweet experience in your owne soules that whatsoeuer yee haue heard and beleeued of him is most true.

The second thing which here I note is, from what roote this experimentall and feeling knowledge of Christ issueth and springeth, and that is, from the righteousnesse of faith. For so we are to vnderstand this knowledge of Christ to be a vantage following the renouncing of our owne righteousnes, and reioycing in the righteousnesse of Christ by faith, as that this vantage springeth from the righteousnesse of faith. Hence then I obserue that onely they know Christ by this experimen∣tall knowledge, who being iustified by faith, doe by a true and

liuely faith happly the righteousnesse and obedience of Christ Iesus vnto themselues. For then doe we begin to haue this feeling knowledge of Christ in our owne soules, when by faith we lay hold on the righteousnesse of Christ Iesus to be iusti∣fied thereby; and the more sure hold that we lay by the hand of faith on the righteousnesse of Christ Iesus, the more wee grow vp in this feeling knowledge of Christ Iesus. We beleeue, saith Peter vnto Christ,* 1.1188 and know that thou art the Christ the Sonne of the liuing God. We beleeue, saith he, and know, as if he should haue said, we beleeue, and in our owne soules by the testimonie of the spirit witnessing it to our spirit we know that thou art the Christ the sonne of the liuing God. Faith then in Christ Iesus is the roote whence this feeling know∣ledge of Christ commeth, and the more stedfastly we beleeue, the greater feeling of this knowledge doth the spirit of God worke within our soules. Many of vs I feare me want this fee∣ling knowledg of Christ, many of vs that say & thinke that we know him, know him not by experience in our owne soules; many of vs that haue heard and read of him, know not that he is made of God vnto vs wisdome, or righteousnesse, san∣ctification, or redemption; many of vs know not what trea∣sures of wisdome, or knowledge, or saluation are laid vp in him for vs; many of vs I feare mee feele not in our selues the sweetnesse of Christ, the fruits of his sufferings, the comforts of his promises, the riches of his mercies; many of vs I feare me onely know Christ as we heare of Christ, and read of Christ, but know him not by his comfortable presence in our owne soules. And what is the cause of all this? Surely we haue no roote in our selues; we want that true and liuely faith whence such knowledge should spring. Wee deceiue our selues, flattering our selues, and saying, we beleeue in Christ, we know Christ, when as we neither beleeue in him, nor know him. A smattering faith, and a smattering knowledge of Christ we haue: but a iustifying faith, or sauing knowledge we haue none. Is then a iustifying faith the roote whence a feeling and sauing knowledg doth spring?

Let this then teach vs to vse with all religious reuerence those meanes which the Lord hath ordained for the beget∣ting,

and increasing of faith in vs, that we may beleeue, and know, and growing in faith we may grow also in the know∣ledge of Christ Iesus. Let vs with reuerence hearken vnto the word preached, and celebrate the holy Sacraments, two or∣dinarie meanes which the Lord vs••th thereby to beget, and to increase faith in vs. For faith comes by hearing, as the Apostle witnesseth where he saith, Faith is by hearing, and hea∣ring by the word of God.* 1.1189 Seeing therefore wee cannot know Christ vnlesse we beleeue in him, and seeing we cannot be∣leeue in him vnlesse we heare his word preached, that we may beleeue in him, and know him, let vs willingly flocke as doues vnto the windowes vnto the house of the Lord to heare the word preached. Againe, as by the word preached, so likewise by the vse of the Sacraments the Lord as by meanes strengthneth and increaseth our faith in vs. In the Lords Supper the bread is broken for vs, giuen to vs, we take it, and eat it, and digest it, and it is made one substance with vs: the wine likewise is powred out for vs, giuen vnto vs, we take it, and drinke it, and it is made one with vs. All which rites and actions what else are they but so many pledges and seales for the strengthning and increasing of our faith in the benefits of our saluation pu••chased by the death and passion of our Lord and Sauiour Christ Iesus. The bread that is broken for vs in that Supper, and the wine that is powred out for vs, they are so sure pledges vnto vs that Christ his bodie was broken for vs, and his bloud shed for vs as that we ought as stedfastly to beleeue the one by faith, as we clearely see the other with our eyes. So likewise the bread and the wine that are giuen vnto vs by the Minister in the Supper, they are so sure pledges vn∣to vs that Christ by his Spirit giueth vs his bodie, and his bloud euen then in the supper, as that we ought as stedfastly to beleeue the one by faith, as we clearely see the other with our eyes. So likewise the bread which with the hand of our bodie we take, and eat, and the wine which with the hand of our bodie we take and drinke are so sure pledges vnto vs that by faith our soules doe feede vpon the bodie and bloud of Christ, as that we ought as stedfastly to beleeue the one by faith, as we clearely see the other with our eyes. Lastly, the

bread and wine which being digested are turned into our sub∣stance, and made one with vs, and we with them are so sure seales vnto vs that by a mysticall vnion and spirituall coniun∣ction we are made one with Christ, and Christ with vs, mem∣bers of his bodie, flesh of his flesh, and bone of his bones, as that we ought as stedfastly to beleeue this by faith, as we per∣fectly know that by sense. Such are the helps which we haue by this holy sacrament of the Lords Supper for the strength∣ning and increasing of our faith. Many things yee see here are fully to assure our faith that we should not doubt, but as surely as we receiue the bread and wine into our bodies to be∣come wholly ours, so withall our soule receiueth Christ toge∣ther with his passion and righteousnesse to be wholly ours, as surely as if we had wrought them in our owne persons. Yea such assurance our faith groweth vnto by the vse of this holy Supper, as that now we know by the powerfull operation of Gods holy spirit within vs that God is in vs indeed, and that now Christ is ours, and we Christs, and that together with Christ we haue all things, euen all the benefits of our salua∣tion. And the more that our faith is strengthned hereby, the more also is this feeling knowledge of Christ increased in vs, so that together with the growth of our faith there is a growth of this knowledge. Seeing therefore this knowledge of Christ groweth as our faith in Christ groweth, and seeing our faith is so strengthned and increased by the holy vse of this holy Supper, let vs so often as we are called vnto this holy table prepare our selues with all holy reuerence and feare to the ce∣lebration of these holy mysteries. Great is the benefit that here we doe receiue if we eat of this bread, and drinke of this cup worthily: for then we eat spiritually the flesh of Christ, and drinke his bloud; then we dwell in Christ, and Christ in vs, we are one with Christ and Christ with vs, and these things are so sensibly represented vnto our eyes and taste, as that our faith is fully assured thereof; so that henceforth we know by the working of the spirit that Christ is ours, together with whatsoeuer is his. But if we present our selues at these holy mysteries without due preparation and examination of our selues, we haue no such benefit, but rather we are guilty of the

bodie and bloud of our Lord and Sauiour. Proue therefore your selues whether you are in the faith, whether yee feele your hearts assured by the spirit of God that the punishment of your sinnes is fully discharged in Christ, and that whatso∣euer Christ hath done pertaineth not onely to others, but euen to you also. If you beleeue these things, and know these things, though it be not without some doubts, and without some imperfections, behold by the vse of this Supper your weake faith, and imperfect knowledge shall be strengthned and increased. But if as yet yee haue no such faith in Christ, no such knowledge of Christ, then may yee not presume to present your selues at this holy table. The vse of this Supper is for the confirmation and strengthning of our faith, it is not for the begetting of faith in vs, but that being begotten by the word, is by the word and the vse of the Sacrament thus confirmed.

The last thing which hence I obserue is, that if we will haue this experimentall knowledge of Christ in our owne soules by faith in Christ Iesus, then must wee renounce all confi∣dence in our owne merits and in our owne righteousnesse whatsoeuer. For wherefore is it that men trust in their owne merits, and in their owne righteousnesse? Where∣fore is it that men make reckoning to be iustified and saued by the worth of their owne workes? Wherefore is it that men grow to a pharisaicall pride and conceit of themselues, as if they had somewhat in themselues that might abide the tryall? Surely it is because of the want of this feeling know∣ledge of Christ: They neuer felt in their owne soules the sweetnesse of Christ, the comforts of Christ, the treasures of Christ. They know not by experience in their owne soules that Christ is all in all vnto them: they know not what Christ is made of God vnto his children. They haue a knowledge of Christ, but the knowledge of Christ hath not seazed vpon their soules; and therefore they doe not know the full sweet∣nesse of Christ, and the full worth of Christ. For if they knew in their owne soules that Christ were made of God vn∣to them wisdome, and righteousnesse, sanctification, and redemption, they would onely reioyce in Christ Iesus, and

haue no confidence in the flesh. But therefore they reioyce in the flesh, and haue confidence in their owne workes, and in their owne righteousnesse, because they know not Christ. If therefore we will know Christ with a sauing knowledge, and a feeling knowledge of him in our selues, we must vtterly re∣nounce all confidence in our owne merits, and all trust in our owne righteousnesse whatsoeuer.

What shall we say then vnto them that stand vpon the me∣rit and worth of their owne workes, and of their owne righte∣ousnes? Surely euen thereby they shew that howsoeuer they say they know Christ, yet they haue not this experimentall knowledge of him in their owne soules: for if they had, they would know such infinite treasures of all spirituall graces to be hid in him as that they would minde nothing without him. To conclude this point therefore, let these trust in their me∣rits, let those follow their vaine delights and pleasures, let these seeke after riches, let those spend their whole time in the studie of humane knowledge: but let vs studie to know Christ. If we haue this feeling knowledge of him in our owne soules, then come pouertie, come sicknes, come famine, come sword, come persecution, come affliction, come aduersitie, come what crosse can come, our soule notwithstanding all these is at quiet rest, and in him we haue comfort enough against all these. In him because we know him, we know that treasures enow; and comforts enow are hid for vs whatsoeuer trouble or aduersitie we finde in the world. Let vs therefore studie to know him, and because faith is the roote of this knowledge, let vs vse with all religious reuerence those meanes whereby faith is either wrought, or confirmed. And because confidence in our owne merits and righteousnes is an enemie to this knowledge, let vs renounce all such confidence, and reioyce onely in Christ Iesus that we may know him &c.

LECTƲRE LVIII.

PHILIP. 3. Verse 10.

And the vertue of his resurrection, and the fellow∣ship of his afflictions &c.

THat I may know him, and the vertue] That is, and that I may know the vertue of his resur∣rection, .i. that I may daily more and more feele in my selfe the vertue of Christ his death & resurrection, .i. that I may daily more & more die vnto sinne, and liue vnto righte∣ousnesse by the power of the spirit which raised vp Christ Iesus from the dead. For by resurrection in this place I vnderstand both Christ his death and resurrection: and by the vertue of Christ his death and resurrection, I vn∣derstand not that power whereby Christ ouercame death, and rose againe from the dead, but that regeneration, that dying vnto sinne, and liuing vnto righteousnesse which the Holy Ghost worketh in vs by the power of Christ his death, and resurrection. The third vantage then which the Apostle reckons vpon by disclaiming al righteousnes by his own works, and reioycing onely in Christ Iesus is, that hereby he shall know the vertue of Christ his resurrection in himselfe, where∣by he shall daily more and more die vnto sinne, and liue vnto righteousnesse, which vertue of his resurrection he greatly desired to know, and which otherwise he could not know. So that it is as if the Apostle had thus said: I doe iudge all my owne workes whatsoeuer to be but dung, and quite renounce all confidence in my owne righteousnesse, to the end that be∣ing iustified by the righteousnesse of Christ through faith in him, I may know, and daily more and more feele in my se••••e by the powerfull operation of the Holy Ghost the vertue of Christ his death and resurrection, whereby I may die vnto sinne, and liue vnto God in righteousnes and true holinesse.

Thus much for the sense. Now for the obseruations.

And that I may know the vertue.] Here first I note the Apo∣stles great desire to know and to feele in himselfe by the worke of the holy Ghost the vertue of Christ his death and resurre∣ction. He reckoned this knowledge amongst the chiefe van∣tages which he had in Christ Iesus, and for this vantage sake he made no reckoning at all of his owne righteousnesse by any workes that hee had wrought. Such a longing and thirsting desire hee had to know the vertue of Christ his death and re∣surrection. He knew Christ his death and resurrection, that he died, and was buried, and that hee rose againe the third day; but hee desired to know the vertue of his death and re∣surrection. He knew likewise this vertue of Christ his death, that thereby he had vanquished sinne, death, and the deuill, and this vertue of his resurrection, that thereby hee had pur∣chased for him righteousnesse, life, and euerlasting saluation: but he desired to know and to feele in himselfe the death of sinne by the vertue of his death, and the life of righteousnesse and holinesse by the vertue of his resurrection. This vertue also of Christ his death and resurrection he knew, in that hee felt in himselfe by the power of the spirit a dying vnto sinne, and a liuing vnto righteousnesse: but hee desired to feele this vertue of his death and resurrection in himselfe daily more and more, that hee might daily more and more die in the old man, and be quickened in the new man, that in euery combat betweene the flesh and the spirit, the flesh might daily more and more be subdued to the spirit.

Whence I obserue, what a vehement and earnest desire there should be in vs all to know and to feele in our selues the vertue of Christ his death and resurrection, and in whom there is some feeling thereof, to know and to feele it in themselues daily more and more. Wee all of vs know that Christ died for our sinnes, and that he rose againe for the full accomplish∣ment of our iustification: wee know that by the power of his death wee are deliuered from the first and from the second death, from the death of sinne in this life, and from the death of damnation for sinne after this life, and that by the power of his resurrection wee haue our part both in the first and in

the second resurrection, in the first resurrection from sinne vnto righteousnesse, and in the second resurrection from the power of the graue vnto life euerlasting. Wee know that wee are buried with Christ by baptisme into his death, that like as he was raised vp from the dead by the glory of the Father, so wee also should walke in newnesse of life. We know that if we be grafted with Christ to the similitude of his death, dying vn∣to sinne by the power of his death, euen so wee shall be to the similitude of his resurrection, liuing vnto God by the power of his resurrection. These things (I say) wee know, at least we should know, and I wish that they were farre better and more knowne then they are. But there is a further knowledge of the vertue of Christ his death and resurrection, which in our soules wee must long and thirst after. This is the vertue of Christ his death and resurrection that we must long and thirst after, to know and to feele in our selues the death of sinne, and the life of God, to know and to feele in our selues that the strength of sinne is abated in our flesh, and that the life of God is renewed in the spirit of our minde, to know and to feele in our selues a loathing of sinne, and a loue of righteousnesse, to know and to feele in our selues a mortification of the flesh with the affections and the lusts, and a quickening in our spirit by the fruits of the spirit, to know and to feele in our selues that delight which sometimes wee tooke in vnrighteousnesse, in vncleannesse, in couetousnesse, in pride, in crueltie, in conten∣tion, or the like sinnes, to be cooled, and a desire to liue righ∣teously, and soberly, and godly in this present world, to bee kindled in vs. For hereby we know in our selues the vertue of Christ his death and resurrection, if we feele in our selues this mortification of the old man, and this quickening in our in∣ner man: when his death workes the death of sinne in vs, when his resurrection workes the life of God in vs, then wee know in our selues the vertue of his death and resurrection. The sacrament hereof is the sacrament of baptisme: for when wee are baptized, wee are baptized into the similitude of his death, that like as he died once for sinne, so we should euer die vnto sinne, and into the similitude of his resurrection, that like as he rose from the dead, so wee which were dead in sinne

should not henceforth serue sinne, but liue vnto God in righ∣teousnesse and true holinesse. Euen our baptisme doth wit∣nesse vnto vs, that so many of vs as are baptized into Christ Iesus, wee should die vnto sinne, and liue vnto God in righte∣ousnesse and true holinesse. Which death vnto sinne, and life vnto God, seeing the holy spirit of God doth worke in vs by the power of Christ his death and resurrection, how should we not most earnestly desire to know and to feele in our selues the vertue of Christ his death and resurrection?

But doe wee desire to know and to feele in our selues the vertue of Christ his death and resurrection? Doe we with our Apostle in this place reckon this knowledge amongst our chiefest vantages? Nay alas we know it not, neither care we to know it: for what dying vnto sinne and liuing vnto God is there amongst vs? In whom is the strength of sinne abated, and the life of God renewed in the spirit of his minde? Doth the Atheist leaue his Atheisme, and embrace godlinesse? Doth the couetous person leaue off to set his affection on the things which are on the earth, and set his affection on the things which are aboue? Doth the cruell oppressor leaue off to grinde the faces of the poore, and beginne to be mercifull? Doth the vsurer leaue off to lend his money vpon vsurie, and beginne to lend freely? Doth the swearer leaue off to sweare, and beginne to feare an oath? Doth the filthy whore-monger and adulterer leaue off his vncleannesse, and beginne to liue chastly? Doth the contentious person leaue off to brawle and contend with his neighbour, and beginne to loue quietnesse? Doth the drunkard leaue his drunkennesse, and beginne to liue soberly? &c. Doth any prophane and wicked person leaue off his prophanenesse and wickednesse, and beginne to liue righteously and godly in this present world? Nay so farre are wee from dying vnto sinne, and liuing vnto God, that contrariwise wee liue vnto sinne in sinne, and wee are dead in respect of the life of God. If wee would denie it, yet doe the iudgements of God testifie it vnto our faces. Hath not the sword beene shaken against vs by the hand of a cruell and mercilesse enemie now a long time? Hath there not beene cleannesse of teeth in all our cities, scarcenesse of bread in all

our places, euen a great dearth and famine throughout this whole land now a long time? Hath not grieuous sicknesse and mortalitie, great plagues and strange diseases taken away ma∣ny thousands of our people? And is not the hand of the Lord still stretched out against vs? Doe not dearth and famine on one hand, and sicknesse and mortalitie on another hand, still deuoure our people? And are not these the messengers of Gods fierce wrath against vs for our sinnes? Yes certainly euen for our sinnes and iniquities are all these things come vpon vs. And because he hath smitten vs, and wee are not healed, be∣cause hee hath laid his punishing hand vpon vs, and wee haue not turned from the wickednesse of our wayes vnto him, therefore his wrath is not turned away, but his hand is stretch∣ed out still. No man knoweth the vertue of Christ his death, or careth to know it, but euery man walketh after the wayes of his owne heart, and drinketh iniquitie like water. No man knoweth the vertue of Christ his resurrection, or careth to know it, but euery man in stead of rising vp vnto holinesse of life, riseth vp to eat, drinke, and play, and therefore doth the hand of God lie still so heauie vpon vs. O my brethren, at length let vs follow the counsell of the Apostle, let vs morti••••e our earthly members, fornication, vncleannesse, the inordi∣nate affection, euill concupiscence, and couetousnesse which is idolatrie, and let vs bring forth the fruits of the spirit. Let vs crucifie the flesh with the affections and the lusts, and walke in the spirit: Let vs put off the old man which is corrupt through the deceiueable lusts, and let vs put on the new man which after God is created in righteousnesse and true holines. For this let vs all know, that whosoeuer in this life dieth not this death which is vnto sinne, no man shall deliuer his soule from the hand of the second death after this life: and whoso∣euer hath not his part in the first resurrection, which is from sinne vnto righteousnesse, he shall haue no part in the second resurrection, which is vnto glory and life euerlasting. And such as doe know and feele in themselues the vertue of Christ his death and resurrection, them I exhort in the bowels of Christ Iesus, that with the Apostle they desire and labour to know and to feele this vertue in themselues daily more and

more. Stand fast against all the assaults of the deuill, and quit your selues like men: embrace holinesse, and follow after righteousnesse. While yee liue, the flesh will rebell against the spirit, but striue daily more and more to subdue the flesh vnto the spirit. Consider with your selues with all godly care what sinne it is that most doth haunt you, couetousnesse, or licenti∣ousnesse, or pride, or hatred, or swearing, or lying, or the like, and fight against that, labour daily more and more against that, seeke daily more and more to crush that in the head. Againe, consider with your selues what good thing yee are too dull and slacke vnto, hearing of the word, or liberalitie to the poore, or patience in aduersitie, or the like, and labour daily more and more vnto that, follow daily more and more after that, seeke daily more and more after that. In a word, stirre vp euery good grace of God in you, and refraine your feet from euery euill path, that ye may know and feele in your selues the vertue of Christ his death and resurrection, and doe this daily more and more, that ye may feele in your selues this vertue daily more and more.

The second thing which here I note, is, from what root this knowledge of the vertue of Christ his death and resurre∣ction issueth and springeth, and that is, from the righteousnes of faith: for still wee must remember that these foure last van∣tages whereof the Apostle speaketh, doe so follow the renoun∣cing of all our owne workes, and the reioicing only in Christ Iesus, as that they all issue from the first vantage that we haue thereby, namely from the righteousnesse of Christ through faith. Whence I obserue, that only they that are iustified by the righteousnesse of Christ through faith, doe feele in them∣selues by the powerfull operation of the holy Ghost the vertue of Christ his death and resurrection, whereby they die vnto sinne, and liue vnto God in righteousnesse and true holinesse. And to this the Apostle seemeth to giue witnesse, where hee saith, that our hearts are purified by faith:* 1.1190 for it is as if hee should haue said, wee are purified and purged from dead workes to serue the liuing God: but how is it? It is by faith in Christ Iesus. So that the Apostles meaning is, that only they that are iustified by faith in Christ Iesus, are purged from dead

workes to serue the liuing God. For if this purification bee by faith, then only they that haue faith are thus purged. So our Sauiour also saith,* 1.1191 As the branch cannot beare fruit of it selfe, ex∣cept it abide in the vine, no more can yee except yee abide in mee. Whence it is most plaine, that they onely that are ingrafted into Christ Iesus by a true and liuely faith in him, whereby they take hold of his righteousnesse, bring forth the fruits of the spirit, dying vnto sinne, and liuing vnto God in newnesse and holinesse.

Why is it then that there is so little knowledge amongst vs of the vertue of Christ his death and resurrection? The reason is, only the faithfull children of God know it. The rest they haue no root in themselues, they want that true and liuely faith whence such knowledge should spring. Let this then serue to rowse vs out of the dead sleepe of sinne, and to awake vs vnto righteousnesse. That the death and resurrection of Christ worke no better vpon vs, that wee subdue not the flesh vnto the spirit, that we serue sinne, and giue not our members seruants vnto righteousnesse in holinesse, it is a plaine argu∣ment of the want of faith in vs. And therefore our Sauiour made it an argument against Iudas that hee beleeued not, be∣cause he would betray him.* 1.1192 But there are some of you, saith our Sauiour, that beleeue not: For (saith the Euangelist) Iesus knew from the beginning who they were that beleeued not, and who should betray him. Where the argument is that Iudas had a traiterous heart, therefore he beleeued not. In like manner let vs make the argument against our selues: Our hearts are sett on mis∣chiefe, we drinke iniquitie like water, wee die not vnto sinne, but wee suffer sinne to raigne in our mortall bodies, wee liue not vnto God in righteousnesse, but wee giue our members seruants vnto vnrighteousnesse; wee feele no vertue at all of Christ his death or resurrection in our selues, therefore we be∣leeue not. The conclusion is hard; but if it bee altered, the premisses must be altered. Let vs cease to doe euill, and learne to doe well; let vs die vnto sinne, and liue vnto God; let vs mortifie our earthly members, and be filled with the fruits of righteousnesse, and then shall wee haue a good testimonie vn∣to our selues of our righteousnesse by faith. In a word, iusti∣fication

which is by faith, and regeneration which is by the spirit killing our old man, and quickening our new man are so linked the one with the other, as that they are affirmed, and denied both together. For if we be iustified by faith, then are we regenerate by the spirit, and if wee be regenerate by the spirit, then are we iustified by faith: And againe, vnlesse wee be iustified by faith wee are not regenerate by the spirit, and vnlesse we be regenerated by the spirit, we are not iustified by faith. As therefore we desire to haue our iustification by faith sealed vnto our soules, so let vs desire to know and to feele in our selues the vertue of Christ his death and resurrection, by dying vnto sinne, and liuing vnto God in righteousnesse and true holines. It followeth.

And the fellowshippe of his afflictions &c.] This is the next vantage which the Apostle reckons vpon by renouncing all his owne workes as losse and dung, and reioycing onely in Christ Iesus, the knowledge in himselfe of Christ his afflicti∣ons, euen such as he did suffer in the daies of his flesh, and such as he doth daily suffer in his members. And the reason he addeth why he would know in himselfe the fellowship of Christ his afflictions, namely so to be made conformable vn∣to Christ his death. It is then as if the Apostle should haue said, I make no reckoning of mine owne righteousnesse by workes, but my desire is, that being iustified by the righteous∣nesse of Christ through faith, in such afflictions as Christ suf∣fered in his owne person for the glory of God and the good of his Church, and such as still hee suffereth in his members for his owne glory, & the good of his Church. I may haue fellowship and bee partakers with them, because I desire to be made comformable vnto Christ his death, i. like vnto Christ who is dead, and through many afflictions is entred into his kingdome. What then? did the Apostle desire out∣ward afflictions in his body? yea hee counted it a great van∣tage to suffer afflictions such as Christ had suffred in his own person, and such as hee did suffer in his members, for the glory of Christ, and the good of his Church.

Hence then I obserue that affliction and trouble for Christ his sake, and the good of his Church should not seeme grie∣uous

vnto God his children, but rather they should count it a vantage vnto them to be afflicted for his sake. Thus the ho∣ly Ghost almost euery where teacheth vs.* 1.1193 Reioyce, saith our Sauiour, and be glad when men reuile you, and persecute you, and speake all manner of euill sayings against you for my sake falsly. And the Apostle Iames,* 1.1194 Count it exceeding ioy when ye fall into tenta∣tions. i. afflictions and tribulations whereby ye are tempted. And the Apostle Peter, Thinke it not strange concerning the fiery triall,* 1.1195 which is among you to proue you, but reioyce, inasmuch as you are partakers of Christ his sufferings &c. And lest the holy Ghost should seeme without all reason to will vs to reioyce in afflicti∣ons, and to count them vantage vnto vs, hee hath set do••ne many reasons why afflictions should not daunt vs, or seeme grieuous, but rather ioyous vnto vs. As 1. affliction hath been alwaies the lot of Gods children. It beganne we see euen with Abell,* 1.1196 whom his brother Caine slew. Iacob, and Ioseph, the children of Israell, Dauid, Iob, the Prophets, the Apostles of Christ what afflictions suffered they? Reioyce, saith our Saui∣our, when they persecute you: for so persecuted they the Prophets which were before you: yea such persecutions and affliction•• both Patriarches, and Prophets, and Apostles, and all the holy men of God haue suffered. 2. Afflictions are profitable instruments which God vseth thereby to draw vs to the obe∣dience of his will.* 1.1197 For so saith the Lord by his Prophet, In their affliction they will seeke mee diligently.* 1.1198 So saith Ieremy, that before the Lord corrected and chastised him by afflictions he was a•• vntamed calfe.* 1.1199 And Dauid, before I was afflicted I went wrong, but now I keepe thy word: And againe, it is good for mee that I haue beene afflicted, that I may learne thy statutes. 3. Afflictions are a token of Gods loue and fauour towards vs. For as the Apostle saith.* 1.1200 Whom the Lord loueth he chasteneth, and he scourg∣eth euery sonne that he receiueth. Sometimes we wander astray out of the right way wherein we should walke, and then as a good shepheard he sends his dog after vs to pinch vs, and to ranke vs in our right order againe. 4. Afflictions make w•• like vnto Christ, as both the Apostle sheweth here, and in the Epistle to the Romanes,* 1.1201 for as Esay had prophecied of him, so he was full of sorowes: he wanted no sorowes, but he was full

of sorowes. 5. The afflictions of Gods children they are Christ his afflictions: whereinsoeuer they suffer hee suffereth ••th them. And therefore when Saul persecuted them that ••lled vpon his name he called vnto him from heauen, say∣••ng, Saul, Saul, why persecutest thou me? because he persecuted ••is children he counted that he persecuted him. 6. It pleaseth ••he Lord through afflictions to bring his children vnto the ••ingdome. For it is ordained that through many afflictions ••e should enter the kingdome. No chastising,* 1.1202 saith the Apo∣••tle, for the present seemeth to be ioyous, but grieuous, but afterward 〈◊〉〈◊〉 bringeth the quiet fruite of righteousnesse vnto them which are ••ereby exercised. And againe Peter speaking to this purpose ••aith, Wherein ye reioyce,* 1.1203 though now for a season ye are in heaui∣••esse, that the triall of your faith being made much more precious ••hen gold that perisheth, though it be tried with fire, may bee found ••nto your praise, and honour, and glory, at the appearing of Iesus Christ. These and many moe reasons the holy Ghost com∣••endeth vnto vs in the holy Scriptures wherefore wee should ••eioyce in afflictions, and why wee should count them a van∣••age vnto vs.

Art thou then afflicted and brought low through any op∣••ression, through any crosse or trouble? There hath no ten∣••ation taken thee, but such as appertaineth to the children of God: If thou belong vnto him he thus afflicteth thee that he may keepe thee in obedience vnto his will, that hee may trie thy faith and thy patience, that thou maist know his loue to∣wards thee, that thou maist be made like vnto him, and that after thou hast suffered with him thou maist also reigne with him. Wheat by the flaile is purged from the chaffe, flowre by the seiue is purged from the branne, and gold by the fire ••s purged from the drosse. If we will be good wheat for the Lord his barne, the flaile must go ouer vs, and wee must be winowed. If we will be fine floure wee must be boulted and sifted: if we will be pure gold we must bee purged in the fire. Onely let our care be that we suffer not as euill doers, but as Christians for Christ his sake, & for the good of his Church

O Lord as thou hast by the death of thy Sonne destroyed the death of sinne, and by his. &c.

LECTƲRE LIX.

PHILIP. 3. Vers. 10.11.

And the fellowshippe of his afflictions, and be made conformable to his death, if by any meanes I may attaine &c.

OH, but thou wilt say that thine afflictions, thy troubles, and thy sorowes are exceeding great and vnsupportable. Looke vpon Iobs afflictions in his goods, in his children, in his owne person. He had 7000. sheepe, and 3000. Camels, and 500. yoke of oxen, and 500. she asses: and of all these he was quickly depriued, some the Shebeans, some the Chaldeans tooke away violently, and some the fire of God consumed and burnt. He had also seuen sonnes, and three daughters, and a very great familie: and these all were slaine at once by the fall of a house. Himselfe likewise was smitten with sore boyles from the sole of his foote vnto his crowne, so that he sate downe in the ashes, and tooke a potsheard to scrape himselfe withall. His wife which should haue beene his helper, bid him blaspheame God and die. His friends which should haue comforted him encreased his sorowes; so that euery way he was most grieuously afflicted. Compare now then thine afflictions and sorowes with his, and see what comparison there is betwixt them for greatnesse and grieuousnesse. And if the Lord blessed his last daies more then the first in goods, and in children, and in euery good blessing; then let not thy great affliction trouble thee, but hope thou in the Lord, and abide patiently on him, and he shall make thy way to prosper. Againe, looke vpon Christ, persecuted Christ, euen from his birth, forced to flie euen then into Egypt for feare of Herod; tempted Christ, by the Deuill in the wildernesse; poore Christ, not hauing a hou••e to put his head in; betrayed Christ, by the hands of one of his owne Disciples; afflicted Christ, so that his sweat was like

drops of bloud, trickling downe to the ground; punished Christ, so that he cried, my God, my God, why hast thou forsaken mee; crucified Christ, euen between two theeues. What are thine afflictions, & thy sorowes in comparison of thy Christs? He hath seasoned all thine afflictions and thy sorowes with his, so that be they neuer so great thou shouldest not be trou∣bled therewith. Oh, but they come so thicke vpon thee one on the necke of another that thou art not able to looke vp. What? come they thicker vpon thee then vpon Iacob the Pa∣triarch? Of whom we read, first that he fled to Laban least his brother Esau should kill him; when he was with Laban hee dealt ill with him, and changed his wages tenne times; when he went from Laban, Laban pursued him, and if the Lord had not forbid him would surely haue hurt him; when hee had escaped Laban, then he was againe in great danger by his brother Esau; when hee had escaped that danger, then his daughter Dinah was rauished, and his sonnes Simeon and Leuie slew the Shechemites, and brought him into great danger there; when he went from thence, his wife Rahel in the way died in trauell; soone after Reuben his eldest sonne went vp vnto his fathers bed, and lay with Bilhah his fathers concubine. Could sorowes well come thicker vpon a man? Iobs sorowes likewise how thicke came they vpon him? A messenger came to Iob, and said, the oxen were plowing,* 1.1204 and the asses feeding in their pla∣ces &c. to vers. 20 Anon after this he was smitten with sore boyles in his owne person as we haue heard: when he was so his wife came and spake as we haue heard; and then after her came his miserable comforters. If thy sorowes then come thicke vpon thee, thou seest that nothing doth befall thee but such as appertaineth to the children of God. Tarie thou ther∣fore the Lords leasure, be strong, and he shall comfort thine heart. Oh, but thou hast waited long, and yet dost finde no case. What, longer then Dauid waited for the kingdome of Israel after that he was annointed King ouer Israel by Samuel? After he was annointed by Samuel, hee waited in great afflicti∣on, persecution, and perill many yeares before he reigned o¦uer Iudah, and after that hee waited seuen yeares and a halfe before he rigned ouer Israel. Hast thou waited longer then

Christ himselfe did? He was full of sorowes all his life long. Thou maist not prescribe God a time, thou must in patience possesse thy soule. Heauinesse may endure for a night, but ioy commeth in the morning. And what if it come not the next morning? what if it come not the next week? the next month; the next yeare? nay what if thy daies bee consumed with mourning? O in the morning when his glory shall appeare thou shalt be glad and reioyce. For the present thy faith and thy patience is exercised, and for the present it is grieuous, but afterwards it bringeth the quiet fruite of righteousnesse vnto thee that art exercised thereby. Oh, but thou wilt say, what comfort can I haue in the meane time seeing he afflicteth mee as the wicked, and maketh no difference betweene me and the wicked? Oh, but thou art much deceiued. He afflicteth thee, and he afflicteth the wicked, and it may be with like afflicti∣ons, but yet not in like sort. Hee afflicteth thee as a father, him as a iudge, thee in mercy and in loue, him in anger and displeasure, thee for thy correction and chastisement, him for a plague and punishment. He chastiseth thee with roddes, but he woundeth him with the swords of an enemie: thou by thy corrections art kept in a child-like awe, hee in a slauish feare; the effect of thine afflictions is, reformation of things past, and obedience afterwards to thy good; but the effect of his is hardnes of heart, and rebellion against the highest; the end of thine is ioy euerlasting, the end of his is woe euerlast∣ing. Though therefore your afflictions seeme to be like, yet is the whole course of them altogether vnlike, in the begin∣ning, in the manner, in the vse, in the effect, and in the end. What then though thine afflictions be great? It is a token that he hath giuen thee great grace and strength to stand. For he will not suffer his to be tempted aboue that they be able,* 1.1205 but will e∣uen giue the issue with the tentation that they may be able to beare it. What though thine afflictions be many? It is that, as gold purified seuen times in the fire, thou maist bee found more precious at the appearing of Iesus Christ; what though thou hast waited long? It is that thy patience may haue her perfect worke, and that thou maist be perfit, and entire, lacking no∣thing. What though there be no oddes vnto thine outward

sense between thy sufferings and the wicked? It is that thou maist grow out of loue with that restlesse and wretched life, and maist long after that life where there shall be no more death, nor sorow, nor crying, nor paine, but life without death, ioy without sorow, rest without crying, and pleasure without paine.

If this will not serue to make thee brooke thine afflictions be they great, or many, or whatsoeuer they be, then consider these points Christianly and with a wise heart. 1. Consider what thou hast deserued if the Lord should deale with thee in weight and measure. Are thine afflictions and thy troubles proportioned to the desert of thy sinnes? Nay if hee should dispute with thee thou couldest not answere him one thing of a thousand: if he would straightly marke thine iniquities, thou were not able to stand when he is angrie. No sinne that thou committest in the whole course of thy life, but the wages of it is death, euen euerlasting death both of body and soule with∣out the Lords speciall mercy. What are then thine afflictions vnto that that thou hast deserued? 2. Consider how light and momentanie thine afflictions are. For what if they be for a yeare? what if for twentie? what if for thy whole life? when the Lord had punished his people with 70. yeares captiuitie, for a moment, saith he,* 1.1206 in mine anger I hid my face from thee for a little season, but with euerlasting loue haue I had compassion on thee. Seuentie yeares captiuitie it was but a little while, a mo∣ment in comparison of his euerlasting loue. Euen so the af∣flictions that thou sufferest, if they be for seuenty, if for a 100. yeares, what is this in comparison of eternity? Who would make account of taking very bitter potions, and very sharpe phisicke for three or foure daies together, in hope of health for euer after? What then if thy potions, if thy phisicke, if thine afflictions be for 70. or 100. yeares? It is not so much as three or foure daies, nor so much as three or foure houres, nay nothing in comparison of eternitie. And therefore the Apostle very well calleth the afflictions of this life light and momentanie afflictions in respect of that eternall weight of ••••ory reserued for them that stand fast vnto the end. 3.* 1.1207 Con∣sider what fruit in the end followes thine afflictions. They

bring, saith the Apostle, the quiet fruit of righteousnesse vnto them that are thereby exercised. And in another place he saith that they cause vnto vs a farre most excellent,* 1.1208 and an eternal we•••• of glorie. Which is not so to be vnderstood as if by our affli∣ctions we did merit an eternall weight of glory. Fo•••• count, saith the Apostle in an other place,* 1.1209 that the afflictions of this pre¦sent time are not worthy of the glory that shall be shewed v ••o vs: but his meaning is that God in mercie rewardeth the light & momentanie afflictions of this life, with an eternall weight of glory, afflictions wi••h glory, light afflictions with a weight of glory, moment any afflictions with eternall glory, light and momentanie afflictions with an eternall weight of glory.

Let not afflictions then daunt vs, but let vs rather without Apostle desire to know in our selues the fellowship of Christ his afflictions,* 1.1210 and let vs count them a vantage vnto vs. For the Lord correcteth him whom he loueth, euen as the father do•••• the childe in whom he delighteth.* 1.1211 And if we be without correction, whereof all are partakers, then are we bastards, and not sons. The finest clothe yee know which a man weareth next vnto his skinne will sometimes be nastie and slurried, and then it must be beaten, and washed, and wrung, and if yet it be not cleane, then to it againe, and beat it, and wash it, and wring it till it be cleane, and fit to be worne next the skinne: but a sack-cloth, or haire-cloth we care not how blacke it be, neither doe we wash or wring it. Beloued we are so neere vnto Christ, as that we are not next vnto his skinne, but wee are flesh of his flesh, and bone of his bones. And therefore to purge vs and to make vs cleane he washeth vs, and hee wringeth vs with affli∣ctions. Sack-cloth and haire-cloth be it as blacke as it wi••l he cares not for the whiting and cleansing of it, because it shall neuer come neere vnto his skinne. Hee taketh no pleasure in it, and therefore he regardeth not the cleansing of it. Let vs not therefore be troubled at afflictions. They are nothing proportionable to that we deserue; they are but light and mo∣mentanie whatsoeuer they are, and in the end they cause vnto vs a farre most excellent, and an eternall weight of glory. Let vs therefore endure with patience, and let patience haue h•••• perfect worke, that we may be perfect and entire, lacking no∣thing.

For if we endure chastening,* 1.1212 God offereth himselfe vnto vs as vnto sonnes: and blessed is he whom God correcteth. It fol∣loweth.

And be made conformable &c.] Or as Beza readeth it, whiles I am made conformable vnto his death, i. vnto Christ being dead: and so the sense is this; I iudge all things without Christ to be dung, as for other vantages, so for this, that whilst I am made like to the image of Christ that is dead, by sufferings, I may know and feele in my selfe the fellowshippe of Christ his af∣flictions, such as he suffered in his person, and doth now suffer in hi•• members. Here then I note two reasons why the Apo∣stle reckoned affli••tions a vantage vnto him; 1. Because in afflictions he had fellowshippe with Christ. 2. Because by af∣flictions he was made like vnto Christ. Whence I gather these two obseru••tions: 1. That in afflictions we haue fellow∣shippe with Christ. 2. That afflictions make vs like vnto Christ. For the first, that in our afflictions we haue fellowship ••ith Christ it is plaine, both because he suffered the like affli∣ctions before vs, and because in all our afflictions he suffereth with vs. For what affliction is it that we suffer? Is it pouertie, persecution, hunger; agonie in soule, punishment in body? Are we reuiled, slandered, mocked, tempted by the Deuill? Doth the wicked band themselues against vs, vniustly accuse vs, vniustly condemne vs, vniustly put vs to death? Are they of thine houshold thine enemies? doe they that eate bread at table with thee lift vp their heeles against thee, and betray thee into the hands of the wicked and vngodly? All this way our Sauiour Christ hath walked before vs: he hath drunke of all these cuppes, and hath seasoned them vnto vs. Neither did he onely suffer these and the like afflictions before vs, but as the head with the members still hee suffereth these and the like afflictions with vs. How many, how great, how aboue measure were Pauls troubles by sea, by land, of friends, of e∣nemies, in body, in spirit? yet calleth he them all the afflictions of Christ, because in them all Christ suffered with him. La∣zarus likewise in all his pouertie, sicknesse, sores, griefes, and miseries suffered nothing wherein Christ was not partaker of his griefe. And if all the paines and miseries of that patient

Iob were now vpon any of vs, we should feele nothing which Christ felt not with vs. For can any member of the body suf∣fer, and not the head suffer with it? Nay so long as this myste∣rie is which is for euer, that Christ is the head, and we the bo∣dy, so long if the body, or any member of the body be hurt, shall Christ which is the head be touched with the point of it.

O what a great comfort must this needes be vnto all the children of God: here is a notable seasoning of all our af∣flictions. If we be poore, sicke, persecuted, imprisoned, ba∣nished, whipped &c. in euery crosse that we beare the loue of Christ is sealed vnto vs, in euery suffering that we suffer Christ suffereth with vs. As therefore the Apostle exhorteth, Let vs reioyce in all our sufferings,* 1.1213 inasmuch as we are partakers of Chr•••••• his sufferings.* 1.1214 For as Paul saith, If we suffer with Christ, we shall also raigne with Christ, and if we beare about in our bodies the dying of the Lord Iesus, the life also of Iesus shall be made manifest in our mortall bodies.

My 2. obseruation was, that afflictions doe make vs like vnto Christ. He was consecrated the Prince of our saluation through afflictions. For taking our nature vpon him he filled it with the fulnesse of miseries, with all sorowes of flesh, with all anguish of minde, with persecution, with death, with sin, with condemnation,* 1.1215 with hell: And those whom God hath fore∣knowne he hath also predestinate to be made like vnto the image of his sonne, like vnto him in many afflictions, that at the last they may be like vnto him in eternall glory. Do sorowes then come thicke vpon vs? the moe the better, because the moe∣the liker vnto Christ, who was full of sorowes, as Esay had prophecied of him. Doe we in agonies and bitternesse of so∣rowes descend into hell? Christ hath also descended, and herein we are like vnto him. If God haue giuen vnto vs po∣uerty, cold, nakednesse, and much affliction, if we feele many troubles to rest vpon vs, if we feele that greatest trouble of an affrighted soule, and a minde oppressed, let vs thinke with our selues; how good is God vnto vs, thus to make the image of his onely begotten sonne to shine in vs, that wee carying his image in vs may die with him, and also reigne with him in the due time which he hath appointed. Let vs looke into all that

euer we haue, euen into what thing soeuer pleaseth vs best, ••to our goods, lands, possessions, buildings, riches, honour, ••ealth, fauour, authoritie, friendship, wife, children, and the ••ke, in all these things we cannot behold the liuely image of Christ, nor by any of these things are we made like vnto Christ. Affliction and troubles, humiliations and crosses, ••hese are the things that make vs like vnto CHRIST, and ••he greater that our afflictions are the liker wee are vnto Christ.

Let this then teach vs with patience to beare whatsoeuer ••rosse doe befall vs. We are full of griefe, but we are chasti∣••ed of the Lord, because we should not be condemned with ••he world; we die with Christ, but because we should liue with him; we suffer with Christ, but because we should reigne with him; we weepe with Christ, but because that Christ should wipe all teares from our eyes; we are afflicted on eue∣••y side with Christ, but because we should be like vnto him in all afflictions, and so be glorified with him in the day of glo∣ry. Let vs therefore runne with patience the race that is set before 〈◊〉〈◊〉, looking vnto Iesus the author and finisher of our faith, who for ••he••y that was set before him, endured the crosse, and despised the shame, and is set at the right hand of the throne of God. Let vs approue our selues in much patience, in afflictions, in necessi∣ties, in distresses, in stripes, in prisons, in tumults, in labors, and let vs commit our soules vnto God in well-doing, as vnto a faithfull Creator. Yea let vs reioyce in afflictions, inasmuch as they are a vantage vnto vs, inasmuch as in our afflictions we haue fellowship with Christ, inasmuch as afflictions make vs like vnto Christ.

Now if the question be asked, whether, seeing afflictions are such a vantage vnto vs as that therein we haue fellowship with Christ, and thereby we are made like vnto Christ, whe∣ther I say we are to wish and desire afflictions and crosses: I answer that we are to wish them, if by that meanes we may at∣taine vnto the resurrection of the dead. For we are to wish, and we are to iudge all things without Christ to be but dung, that we may attaine vnto the resurrection of the dead. If therefore by the meanes of affliction, or by any meanes we

may attaine vnto the resurrection of the dead, we are to w•••• that meanes whatsoeuer it be. We are not therefore simply to wish for afflictions and crosses, being corrections and cha∣stisements for our sinnes, but if the will of God be so that w•• suffer afflictions, we are to reioyce inasmuch as we are parta∣ker of Christ his sufferings, & thereby made like vnto Christ and we are to wish, if by that or any meanes we may at∣taine vnto the resurrection of the dead. When therefore the Apo∣stle saith here, if by any meanes, this (if) implieth not any doubting in the Apostle, but an earnest desire in the Apostle to attaine to the resurrection of the dead. When he addeth if by any meanes, he implieth that the fellowship of Christ his afflictions is not the onely meanes whereby we attaine vnto the resurrection of the dead, but some without persecution at all, some not without persecution, but without effusion or their bloud, and some by martyrdome attaine to the resurre∣ction of the dead. Now the Apostle signifieth, that it is al one to him, if by any meanes, the first, second, or third, he may attaine to the resurrection of the dead. Lastly, by the resurrection of the dead, the Apostle meaneth the glorious resurrection of the Saints vn to life euerlasting. It is then as if the Apostle had said, I doe iudge all things without Christ to be but dung, that I may winne Christ, that I may know Christ, and the vertue of his resurrection, and the fellowship of his afflictions, and that I may attaine to the glorious resurrection of the Saints, if by any meanes, or desiring by any meanes, affliction, or any meanes to attaine and come vnto the glori∣ous resurrection of the Saints, whereby they are raised vnto glory, and life, and immortalitie. Now for the notes.

1. For the note of doubting which hence our aduersaries would gather, we shall haue occasion to speake of it in the next verse, by occasion of those words, if that I may.

2. I note, that albeit all the Saints of God attaine to the glorious resurrection of the dead by the resurrection of Christ Iesus from the dead: for he was made the first fruits of them that sleepe:* 1.1216 and his resurrection is a sure pledge of our resur∣rection; yet doe not all the Saints of God attaine to the resur∣rection of the dead by the same meanes. For some haue at∣tained

to the resurrection of the dead without any persecuti∣••n that we read of; as that good old Simeon that tooke our Sa∣••iour in his armes, and praised God, and said,* 1.1217 Lord now lettest ••ou thy seruant depart in peace according to thy word &c. Like∣••ise Zacharias, and Elizabeth, and Anna, and others. Others ••aue attained to the resurrection of the dead not without per∣••cu••ion and manifold afflictions, but yet without martyr∣••ome and effusion of their bloud, as Iacob, Dauid, and diuers ••thers. And others haue attained to the resurrection of the ••ead, but not without martyrdome, and cruell effusion of ••heir bloud, as many of the Prophets, Iohn Baptist, Steuen, ••ames, Paul, Peter, and diuers others. All which were Saints ••f God, and all which died in the Lord, and all of them no ••oubt wished, as Paul did, to attaine to the resurrection of the ••ead, if by any meanes they might attaine to the resurrection ••f the dead.

Whence I obserue, 1. that the way vnto the heauenly Ieru∣••lem is not onely by violent death inflicted by the hand of ••he cruell and bloudy persecutor, but that very many also are ••athered vnto their fathers in peace, and so sleepe in the Lord. ••or as it is a blessing giuen vnto Gods children, not onely to ••eleeue in Christ, but to suffer euen death for his sake, and so ••o enter into glory; so it is also a blessing giuen vnto Gods children to goe to their graue in peace, and so to be receiued ••nto the euerlasting habitationss. So it was reckoned vnto Abraham for a blessing that he died in a good age, an olde man,* 1.1218 and of great yeares, and was gathered to his people. So it was ••eckoned vnto Dauid for a blessing, that he died in a good age,* 1.1219 ••ull of daies, riches and honour. So vnto Iosiah, that he was put in∣••o his graue in peace: and generally to goe to the graue in peace ••s a blessing of God vpon his children. And therefore grosse ••nd absurd was their error, who thinking martyrdome the onely meanes to attaine vnto the resurrection of the dead, vo∣••untarily offered themselues as it were to the knife of the but∣••her. Onely this, if the will of the Lord be so, that by a vio∣••ent death we shall glorifie his name, we are patiently to sub¦••it our selues vnto his will: to which purpose is my second obseruation hence.

Secondly, hence I obserue that if we will attaine vnto the glorious resurrection of the Saints that are dead and die in the Lord, if we will be partakers with Christ in his glory, then must we not refuse to drinke of the same cup that he hath drunke, we must not refuse to be partakers with him in his af••••••∣ctions, but if by that meanes we may attaine vnto the re••••r∣rection of the dead, we must patiently endure it. For (as s••••th the Apostle) if we haue had the fathers of our bodies which cor∣rected vs,* 1.1220 and we gaue them reuerence, should we not much rather be in subiection vnto the father of spirits that we may liue? For they verily for a few daies chastened vs after their owne plea••ure,* 1.1221 but he chasteneth vs for our profit, that we may be partakers of 〈◊〉〈◊〉 holinesse.* 1.1222 Wee must through many afflictions (saith the Holy Ghost) enter into the kingdome of God. If therefore the Lord will that we come by the crosse vnto the crowne, let vs take vp our crosse and follow Christ. I vse no other arguments to moue you herevnto then we haue already spoken of: they are a vantage vnto vs: in them all Christ suffereth with vs; they make vs like vnto Christ, therefore let vs not refuse the chastening of the Lord, whereby he offereth himselfe vnto vs as vnto sonnes, and let vs reioyce, inasmuch as we are partakers of Christ his sufferings.

My last obseruation hence is, that the glorious resurrecti∣on vnto life euerlasting is the marke whereat we are alwaies to aime in the whole course of our life.* 1.1223 If the dead be not raised againe, then is our preaching in vaine, and your faith is also vaine, saith the Apostle; and againe, if the dead be not raised againe, why are we in ieopardie euery houre? and againe, if I haue fought with beasts at Ephesus after the manner of men, what aduantageth it me, if the dead be not raised vp? and againe, if in this life only we haue hope in Christ, then are we of all men the most miserable. All which albeit they be brought to proue the resurrection o•• the dead, yet doe they likewise shew that the Apostle in his preaching, and in his suffering, and in all that he did euer re∣spected the resurrection of the dead. And so we ought in all things euermore to aime at the resurrection of the dead. And this ought to make vs both do all things cheerefully, & suffer all things willingly, knowing that there shall be a glorious re∣surrection

of the iust, and that wee shall receiue reward through the mercies of God in Christ Iesus for whatsoeuer good we haue done, and for whatsoeuer tentation we haue suffered in the resurrection of the iust.

LECTƲRE LX.

PHILIP. 3. Verse 12.

Not as though I had already attained vnto it, but one thing I doe, I forget that which is behinde, and ende∣uour my selfe, &c.

THus wee haue heard how the Apostle for the confutation of those false Teachers that were crept in among the Philippi∣ans, hath instructed them by his owne example in the point touching mans righteousnesse before God, namely that they were not to repose any confi∣dence in their owne righteousnesse which is by workes, but to repose all their confidence in the righteousnesse of Christ, which is through faith: for he iudged all his owne workes to be but losse and dung in respect of any righteousnesse before God, and he reioyced only in Christ Ie∣sus, that he might winne Christ, that hee might know Christ, and the vertue of his resurrection, &c. and therefore the Phi∣lippians were to doe so too, and wee so too.

Now the Apostle goeth forward, and as before by his owne example he taught them what to thinke of mans righteousnes before God, so now by his owne example hee teacheth them still to labour to increase in the way of godlinesse, and in the knowledge of Christ Iesus, and of the vertue of his resurrecti∣on, &c. And he taketh occasion so to doe vpon that which he had said before: for he had said before, that hee thought all things losse for the excellent knowledge sake of Christ Iesus,

and that hee iudged all things to be dung that he might winne Christ, that he might know Christ, &c. Now hereupon hap∣pily it might be thought that hee was growne to an excellent knowledge of Christ Iesus, hee was perfect in the knowledge of Christ Iesus. Did he take such pleasure and comfort in the knowledge of Christ Iesus, that for it hee thought all things losse and dung? Here was perfection indeed, hee was come to the races end, he needed no more. No, no, saith the Apo∣stle; for all this I am but in the way, I haue not yet attained to the perfect knowledge of Christ, I am not perfect in the know∣ledge of Christ, I follow and labour after it with all maine and might that I haue, I am entred the lists, I am in the way, and I neuer looke behinde mee, but still I goe forward; and albeit I be not at my races end, yet still I am looking toward the marke that is set before mee, and I make towards the marke as hard as euer I can. Thus the Apostle by his owne example sets an edge on them to runne forward in the race that they had begunne in Christ Iesus, and to labour still to increase in the knowledge of Christ Iesus. Which hee did the rather be∣cause of those false Teachers that were amongst them, that told them that they knew Christ well enough, and that they were come to great perfection in the knowledge of Christ Ie∣sus, in that they know him to be the Messias, to bee God and man, to be the reconciliation for the sins of the whole world: and now they were to looke to the obseruation and keeping of Moses Law, and to ioyne it vnto Christ, so to be made righ∣teous before God. Because of these (I say) the Apostle hauing taught them that not any thing is to be ioyned vnto Christ to be made righteous by it, doth now stirre them vp by his owne example to labour continually to increase in the knowledge of Christ Iesus. Thus much for the generall scope and mea∣ning of these words.

Now let vs yet a little more particularly examine these words. Not (saith the Apostle) as though I had already attained to it: to it, to what? to the perfect knowledge of Christ: for the Apostle had said before, that hee thought all things losse for the excellent knowledge sake of Christ, and that he iudged them to be dung that he might win Christ, that he might know Christ, &c.

and hereupon it might be thought that hee had already attai∣ned to the perfect knowledge of Christ, and of the vertue of his resurrection, &c. whereby he might attaine to the resurre∣ction of the dead. But no, saith the Apostle, I iudge all things to be dung, that I may know Christ; not as though I had already attained to the perfect knowledge of Christ. Againe, it is to be ob∣serued that he saith, not as though I had already, or, not as though I had now attained to it: whereby the Apostle signifieth, that as now his state stands, he hath not attained to the perfect know∣ledge of Christ. He addeth, either were now perfect, to wit, in the knowledge of Christ, and so of the vertue of his resurrecti∣on, &c. Hee addeth, but I follow,* 1.1224 where the word doth not simply signifie to follow, but to follow as the persecutor that will not rest till he haue him whom he persecuteth, or to fol∣low as the runner that will not rest till hee come to the goles end. By this then hee signifieth how greedily and incessantly he pursueth after the perfect knowledge of Christ, hauing it as it were in chase. I follow, saith he, if I may comprehend that, that is, desiring to catch hold of the knowledge of Christ Iesus, euen as I also am comprehended of Christ Iesus, that is, euen as Christ Iesus hath caught hold on mee: that is, desiring that as Christ hath perfectly caught hold of mee by his gracious mercy towards mee, so I may ••atch hold of the knowledge of Christ Iesus perfectly by the like his gracious mercy towards mee. And so I reade in this place, not as it is in our Bibles, for whose sake, but euen as,* 1.1225 the phrase which the Apostle vseth suffering it, and the scope of the Apostle leading vnto it. It is then as if the Apostle should haue said, I thanke my God I know Christ, and the vertue of his resurrection, &c. and I take great comfort and pleasure in the knowledge of Christ, and I thinke all things but losse for this excellent knowledge sake; not as though I had now attained vnto this knowledge perfectly, or were now as I am now Paul, aged, and taught by God in the wayes of God, perfect in the knowledge of Christ; nay I now know him only in part, but I follow this know∣ledge euen with eagre and incessant pursuit, desiring that I may comprehend and catch hold of the knowledge of Christ Iesus, euen as perfectly, and in the like mercy that hee hath

comprehended and caught hold of mee. This I take to be the true meaning of these words, and it is not my meaning now or at any time to trouble you with varieties and diuersities o•• expositions.

In these words then I note these points: first, the Apostles acknowledgement of his owne imperfection, in these words, not as though, &c. secondly, the Apostles eagre pursuit after perfection, in these words, but I follow, &c. Now let vs see what obseruations wee may gather hence for our vse and in∣struction.

Not as though, &c.] Here you see that the Apostle acknow∣ledgeth that as yet hee had not attained to the full knowledge of Christ, to a thorow-feeling of the vertue of Christ his death and resurrection in himselfe, to a perfect fellowship of Christ his afflictions. He laboured to attaine to the resurrection of the dead in glory, by communicating with Christ in his affli∣ctions, by dying vnto sinne, and liuing vnto God through the power of Christ his death and resurrection, by knowing Christ with a feeling knowledge of him in his owne soule. But hee saith that he hath not yet perfectly attained vnto these thing•• whereby he might attaine vnto the resurrection of the dead. And he amplifieth it by this particle Now, saying that now be had not attained vnto these things, now that hee had shaken off all impediments and hinderances vnto perfection in these things, now that he had renounced all confidence in his owne workes, and in all things without Christ, now that he laboured to attaine to the knowledge of Christ in his owne soule, to the knowledge of the vertue of Christ his resurrection, to the knowledge of the fellowship of Christ his afflictions in him∣selfe, if by any meanes he might attaine to the resurrection of the dead, yet not as yet he had attained to the full knowledge of Christ in himselfe, to a thorow-feeling of the vertue of Christ his resurrection in himselfe, to a perfect fellowship of Christ his afflictions.

My obseruation hence is, that all the faithfull children of God, how plentifully soeuer endowed with the knowledge of Christ, the hatred of sinne, the loue of righteousnesse the fel∣lowship of Christ his afflictions, yet only know Christ in this

life in part, onely die vnto sinne, and liue vnto God, and are partakers of Christ his afflictions in part, not one that per∣fectly knoweth Christ, that perfectly feeleth the vertue of Christ his death and resurrection in himselfe, that is perfectly partaker of Christ his afflictions. For is it not a good reason? Paul that holy Apostle of Christ Iesus, that chosen vessell of God to beare Christ his name before the Gentiles, and Kings, and the children of Israel, aged Paul, that had begotten many in the faith and knowledge of Christ Iesus, that had now long borne in his body the dying of Christ Iesus, that had his con∣uersation in heauen, that had suffered more then all the rest, he (I say) knew Christ, and the vertue of his resurrection, and the fellowship of his afflictions onely in part, not perfectly, therefore none of all the faithfull children of God in this life either knowes Christ, or dies to sinne, or liues to God, or is conformed by afflictions and sufferings vnto Christ his death perfectly, but only in part. Yes surely the reason holds most strongly, Pauls prerogatiues being not any way inferiour to any of the best and most faithfull children of God. Now the reason why in this life our knowledge, our loue, our faith, our death vnto sinne, our life vnto God, our whole obedience, all our righteousnesse, all our holinesse is in part only, why these things in this life are not perfect in any of the children of God, the reason (I say) is because our regeneration and sancti∣fication in this life are not perfect, wee are not perfectly re∣newed in the spirit of our mindes, God giueth vnto vs the spi∣rit by measure:* 1.1226 for vnto Christ alone hath God giuen the spi∣rit without measure, but vnto euery one of vs hee hath giuen the spirit by measure. Hee is made of God vnto vs wisdome, and righteousnesse, and sanctification: in him dwelleth all the fulnesse of these things plentifully; and of his fulnesse we all receiue, not fulnesse of his fulnesse, but of his fulnesse of the spirit and all spirituall graces wee receiue as it were the first fruits of the spirit and of all spirituall graces, wherewith then only wee shall be filled, when mortalitie shall put on immor∣talitie, and when corruption shall put on incorruption. Which the Apostle also witnesseth, where hee saith,* 1.1227 that now wee see through a glasse darkly, but then shall wee see face to face: now wee

know in part, but then shall wee know euen as wee are knowne: no•• in this life in part and imperfectly, and then onely when wee shall see Christ face to face, shall we know him perfectly. For when that which is perfect is come, then shall that which is in part be abolished, but not before. Neither is it only so in our knowledge, but in our faith, in our loue, euen in our whole obedience. Paul himselfe while he liues shall haue messenger of Satan to buffet him, hee shall haue prickes in the flesh, and hee shall feele a law in his members rebelling against the law of his minde, and leading him captiue vnto the law of sinne which is in his members.

Here then first is notably confuted that imaginarie perfe∣ction which some dreame that the children of God may haue in this life. This holy Apostle attained not vnto the perfecti∣on either of the knowledge of Christ, or of obedience vnto his will: what perfection then can there be in any of Gods children in this life? They say that no man indeede can at∣taine to that absolute perfection either of that knowledge, or of that righteousnesse which shall be in heauen, but that they may attaine vnto such perfection as is required in this life. As if either God might not require of vs in this life such perfecti∣on as he gaue vnto vs in our creation, or as if where such rem∣nants of sinne and ignorance are as sticke fast vnto vs, there could be such perfection.* 1.1228 For I demand, hath God conclu∣ded all vnder sinne? The Apostle Paul saith so; and Iohn like∣wise saith,* 1.1229 that if wee say wee haue no sinne, wee deceiue our selues, and the truth is not in vs. What perfection then where there is such transgression? Againe, did not God create vs after his owne image in righteousnesse and true holinesse, without sinne, or ignorance, or any such thing? It is cleere, and can¦not be denied? And what was our perfection then? Now that ignorance hath blinded vs, and sinne hath defiled vs, haue we such perfection now? Or may not God require such perfe¦ction of vs now in this life? How did wee lose it? Was it 〈◊〉〈◊〉 by our owne default? And may not then God require it of v•• True it is, he cannot haue it of vs because we haue lost it. B•• because wee haue lost it, should wee not haue it? Yes surely wee haue lost it, but wee should haue it, and therefore he may

require it of vs: wee should haue it, but wee haue lost it, there∣fore is the punishment due vnto vs for it. True it is, wee are often exhorted to be perfect, but those exhortations onely shew vnto vs what perfection should be in vs, not what perfe∣ction is in vs. Yea the whole Law is a perfect rule not of that wee doe, but of that wee should doe, and of that which God may require of vs. All our perfection is only in Christ Iesus, who hath perfectly fulfilled that which wee should, but could not, and for whose sake all our imperfections are couered, and not imputed vnto vs. He is our perfection, wee are full of imperfections, and in his perfection are all our imperfections ••id and couered.

Againe, here is a notable comfort for all such of Gods children as feele in themselues any imperfections, any wants ••f those things after which their soule longeth. The blessed Apostle had not now when he wrote these things attained to ••he perfection of the knowledge of Christ, of the vertue of his ••esurrection, or of the fellowship of his afflictions. Why art ••hou then troubled, and why is thy soule disquieted within hee for such imperfections as thou feelest in thy selfe? Thou ••nowest not thy Christ as thy soule desireth: thou findest not ••at sweetnesse of his word in thy selfe that thou shouldest: ••ou feelest not thy flesh so subdued vnto the spirit as it should ••e: thou doest not walke in that obedience vnto thy God ••hat thou shouldest: thou art not so zealous in all holy duties 〈◊〉〈◊〉 thou shouldest be: thou doest not take such pleasure in the ••ings that belong vnto thy peace as thou shouldest do. None 〈◊〉〈◊〉 all the children of God that come not farre short of that ••ey should in all these things: and the more holy that they ••e, the more they see their wants. How often doth Dauid ••ay vnto the Lord to teach him his statutes,* 1.1230 to open his eyes at he may see the wondrous things of his Law, to stablish his ••ord in him, to incline his heart vnto his testimonies, and not ••to couetousnesse, to quicken him in his righteousnesse? ••eade the 119. Psalme, where thou shalt finde that that holy ••ophet hath euen powred out his soule in many such praiers. 〈◊〉〈◊〉 but thou doest not onely feele in thy selfe the want of such ••rfections as thou shouldest haue, but thou feelest such im∣perfections

as thou shouldest not haue. Thou art dull, and sluggish, and heauie and, and lumpish; there is no edge in thee vn∣to the things that belong vnto thy peace. Doest thou know and feele in thy selfe these imperfections? This same is a peece of thy perfection, to see, and know, and acknowledge thine imperfections.* 1.1231 The proud Pharisie hee talkes of nothing but his perfections: it is the poore Publican that feeles his imper∣fections, and that not daring therefore to lift vp so much as his eyes to heauen, strikes his breast, saying, O God be merciful vnto mee a sinner. And what is it that makes thee feele thine imperfections? It is the life of God in thee that makes thee that thou seest thy dulnesse, and lumpishnesse, and that thou canst not abide it, but grieuest at it. Them that are dead in their sinnes thou seest to goe on in the wickednesse of their wayes, neither are they euer touched with any remorse or fee∣ling of their wants and imperfections. Yea Dauid so long as he lay dead as it were in that sinne which hee had committed in the matter of Vriah, he neuer felt any remorse. But when on•••• the life of God beganne to awake in him by the word of Na∣than, then he said, I haue sinned against the Lord. This then, that thou feelest and acknowledgest thine imperfections, 〈◊〉〈◊〉 token of the life of God in thee. The greatest imperfection that the young man in the Gospell had, was the great conce•••• which he had of his perfection. All these commandements, saith he,* 1.1232 I haue obserued from my youth vp, what lacke I yet? He could not see any imperfection in himselfe till Christ bade himself all that he had, and giue to the poore, &c. and then he saw it, but the text saith nothing of his acknowledging it with re∣morse for it. To stand then vpon our perfection is our grea∣test imperfection, and to see and acknowledge our imperfecti∣on with remorse, is a great point of our perfection.

Let not then thine imperfections dismay thee. It is well that thou feelest them; it is a point of thy perfection, and it is a token of the life of God in thee, and if thou feltst them nor, thy disease were a great deale more dangerous. O but there∣fore thou art troubled because thou feelest thine imperfecti∣ons more then thou wast wont. O but comfort thy selfe ra∣ther in those mercies that thou wast wont to finde: for he that

hath begunne a good worke in thee,* 1.1233 will performe it vntill the day of Iesus Christ. He is immutable, and so is his loue immu∣table: for whom he loueth once, hee loueth vnto the end.* 1.1234 It was Dauids case, as himselfe witnesseth, where hee thus saith, I ca••••ed to remembrance my song in the night,* 1.1235 I communed with mine owne heart, and my spirit searched diligently.* 1.1236 Will the Lord a••sent himselfe for euer, and will he shew no more fauour? Is his mercy cleane gone for euer? Doth h••s promise faile for euer more?* 1.1237 Hath God forgotten to be mercifull?* 1.1238 hath hee shut vp his tender mercies in displeasure? Where the Prophet sheweth how hee was wont to praise the Lord in the night season for his louing mercies. But now the Lord had seemed to shut vp his tender mercies in displeasure. And this he saith in the next verse was his death, euen the want of the feeling of Gods goodnesse he saith was his death:* 1.1239 yet (saith h••) I remembred the yeeres of the right hand of the most high. Where he signifieth that he recoue∣red himselfe by remembring the former times wherein God had manifested his goodnesse towards him. Let not then thy present want disquiet thee, but comfort thy selfe in the remem¦brance of his former goodnesse towards thee. Though hee seeme for a little to hide his face from thee, yet will hee not leaue nor forsake thee, but in his good time he will perfect his good worke in thee.

But I follow] Here I note the Apostles eager pursuit after perfection. He had not yet attained vnto it, but he followed as eagerly after it, as the persecutor who will not rest till he haue him whom he persecuteth; or as the runner, who will not rest till he come at his goales end. He was so desirous to grow daily more and more in the knowledge of Christ, and of the vertue of his resurrection &c, that he shooke of all im∣pediments and letts which might hinder him in that course, and laboured daily more and more in all things to grow vp in∣to him, which is the head, that is Christ. Whence I obserue a necessarie dutie for all Christians, which is that they labour daily more and more to grow vp in the knowledge of Christ, in obedience to his will, in holinesse and righteousnesse, and in all things to aime euermore at the marke of perfection. And to this purpose are those often exhortations, Be yee perfit,

as your father which is in heauen is perfit.* 1.1240 My brethren, be yee perfit, be of good comfort, be of one minde &c. Let patience haue her perfit worke, that yee may be perfit, and entire, lacking nothing. All which and the like places shew what we ought to stri••e vnto, euen vnto the perfection of God. Christians may not stand at a stay, but they must grow forward from grace vnto grace, from vertue to vertue, from strength to strength till they become perfit men in Christ Iesus.* 1.1241 Grow (saith the Apo∣stle) in grace, and in the knowledge of our Lord and Sauiour Iesu•• Christ:* 1.1242 and to the Ephesians, Let vs follow the truth in loue, and in all things grow vp into him which is the head, that is Christ, by whom all the bodie being coupled and knit together by euery ioynt for the furniture thereof receiueth increase of the bodie vnto the edifying of it selfe in loue.* 1.1243 And for the Colossians the Apostle praied, that they might increase in the knowledge of God. Yea euery where almost the Holy Ghost vrgeth this spirituall growth in all the children of God in all spirituall graces in heauenly things.

Here then first they are iustly to be reproued that either care not at all to know Christ, and the vertue of his resurre∣ction &c: or if they haue a litle knowledge content them∣selues with that, and neuer thirst to increase with the increa∣sing of God. Too too many such carelesse and carnall Chri∣stians there be, as know not, nor care to know the things that belong vnto their peace. They follow, and they eagerly fol∣low: but what? honors, riches, pleasures, worldly commo∣dities: they follow not with the Apostle the knowledge of Christ &c: they care not for God, neither is God in all their thoughts. Other too too carelesse Christians likewise there be, that thinking they haue some knowledge content them∣selues with that, and greatly seeke not after more. And there∣fore they come not at Church, they come not at Sermons, or now and then when they list: some of them know as much as the Preacher can tell them; and some of them know as much as will serue their turne. But they know nothing as they ought to know, vnlesse their knowledge worke in them a thir∣sting desire after more knowledge: for hereby shall we know that we know Christ, if we eagerly long in our soules to haue

this knowledge of Christ daily more and more increased in vs. If then we will haue this testimonie vnto our owne soules that we haue attained vnto some knowledge of Christ, let vs labour with the Apostle, that we may comprehend and catch hold of the knowledge of Christ Iesus, as perfectly as he hath comprehended and caught hold of vs, if wee belong vnto him. Let vs labour daily more and more to grow from grace to grace, from strength to strength, from knowledge to know∣ledge, till we come vnto the measure of the age of the fulnes of Christ.

Againe, here is another notable comfort for such of Gods children as are troubled with the consideration of their imper∣fections. Thou feelest thine imperfections: it is well. Doest thou long in thy soule after perfection? Desirest thou to be fulfilled with the knowledge of Gods will in all wisdome, and spirituall vnderstanding? Wouldest thou gladly grow vp in grace, and in the knowledge of our Lord and Sauiour Christ Iesus? Doth the consideration of thine imperfections set thee vnto God in prayer, vnto him that he will disburden thee of thy wants, that he will shew forth the light of his louing coun∣tenance vnto thee, & that he will guide thy feet into the way of peace? All the world could not set thee in a better course to perfection. It is the way that the Apostle hath chalked before thee: who hauing not attained vnto perfection, acknowled∣ged it, and followed after it. Let not thine imperfections then trouble thee: None of Gods children but they haue their imperfections. If thou (though in great imperfection) fol∣low toward the marke for the price of the high calling of God in Christ Iesus, thou hast great cause of comfort.

LECTƲRE LXI.

PHILIP. 3. Verse 12.13.

But I follow if I may comprehend that euen as I am comprehen∣ded of Christ Iesus. Brethren I count not my selfe that I haue atteined.

NOw in that the Apostle saith, but I follow if I may comprehend, hence our aduersaries take a proofe of that vncomfortable doctrine o•• doubting of our saluation; as also from that in the former verse, where he saith, if by a•••• meanes &c. For (say they) if S. Paul ceased not to labour still, as though he were not sure to come vnto the marke without continual endeuour, what securitie may we poore sinners haue of saluation by onely faith? And i•• S. Paul followed if he might comprehend, as though he were not sure to comprehend, what securitie may we poore sinne•• haue that we shall comprehend? No indeed poore wretches, and the poorer and wretcheder for your doubting, if yee ga∣ther thus from these and the like places, yee can haue litle se∣curitie of your saluation. S. Paul ceased not to labour and endeuour still vnto the marke; doth it follow herevpon that he was not sure to come to the marke?* 1.1244 When Hezechias was so sore sicke, was hee not sure that he should be restored to health? Yes he had the Lord his word for it by his Prophet, and for a farther confirmation of his faith he had a signe to assure it: and yet he ceased not to vse the meanes that God had ordeined for the recouerie of his health. Our Apostle in that dangerous voyage towards Rome,* 1.1245 was he not sure that both he and all his companie should be saued from the perill of the waters? Yes the Angell of God had assured him both of his owne life, and of all theirs that sailed with him: yet he ceased not to vse all meanes that they might all come safe to land. So for his saluation in the day of Christ, he knew and

was sure that neither death, nor life, nor Angels, nor principalities,* 1.1246 ••or powers, nor things present, nor things to come, nor height, nor ••••••th, nor any other creature should be able to separate him from ••••e loue of God in Christ Iesus: Yet he ceased not, as here we ••••e, to labour and endeuour still vnto the marke, he laboured ••e••iring by any meanes to attaine vnto the resurrection of the ••ead. And so generally we say that all the faithfull children ••f God are & may be by faith in Iesus Christ sure of their salua∣••••on: Yet we say that they are to labour to attaine to the know∣••edge of Christ, & of the vertue of his resurrection &c, wherby ••hey may attaine vnto the resurrection of the dead. For we ••oe not reach or promise securitie of saluation by onely faith, ••ut vnto those that labour in their calling, and are fruitfull in ••ood workes. Which may serue to acquit vs of that carelesse ••ecuritie, and presumptuous certainty which they say we teach ••en. We know that as God hath ordeined the end, so he hath ••rdained the meanes vnto the end. And therefore we teach, ••oth that the children of God may and are to ground the cer∣••ainety of their saluation vpon the sweet promises of God in Christ Iesus, wherein there can be no vaine presumption; and ••hat they are to labour and endeuour by walking in such good workes as God in Christ Iesus hath ordained them vnto, to ••aue a sure testimonie vnto themselues of their saluation, which must needs banish carelesse securitie. O but they could ••e as sure of their saluation, as we thinke our selues, if it were ••pecially reuealed vnto them by God, as Ezechias his health ••nto him, and Pauls safetie vnto him. I demand then, haue ••hey no assurance from God of their saluation? No maruell ••hen that they doubt of their saluation. But we are sure of ••ur saluation,* 1.1247 because the spirit of God doth witnes vnto our spi∣•••••• that we are the sonnes of God; and if sonnes, then also heires, ••uen the heires of God, and heires annexed with Christ. So that we haue two witnesses to assure vs of our saluation, Gods spirit, & our owne spirit, certified by the spirit of God. Yea but why doth the Apostle say, if I may comprehend, if he were sure to comprehend, and come vnto the marke. This (if) argues a doubting. Not so, but some difficultie in the thing which he ••arnestly wisheth, as also it often signifieth. I magnifie (saith the

Apostle) mine office,* 1.1248 to try it by any meanes I might procure the•• of my flesh to follow them, and might saue some of them. Doth th•• Apostle doubt of sauing some of the Iewe, by his ministerie because he saith, if I might saue some of them? No, but thereby he signifieth his earnest desire to doe it, and the difficultie of doing it.* 1.1249 Againe, Pray God (saith Peter vnto Simon Mag••••) that if it be possible the thoughts of thy heart may be forgiuen thee. Doth the Apostle doubt of Gods mercies to him if he could repent, because he saith, if it be possible &c. No, but the••eby he giues him to vnderstand of the difficultie of obtayning pardon for that sinne, that so he might see the wickednesse of his sinne. So the Apostle here saith, that he laboureth if by 〈◊〉〈◊〉 meanes he may attaine &c, and that he followeth if he may co••∣prehend, not that he doubteth of attaining to the glorious re∣surrection of the dead, or of comprehending; but thereby he signifieth his earnest desire to attaine vnto it, and withall the difficultie of attaining vnto it.* 1.1250 For as the Apostle saith 〈◊〉〈◊〉 where, No man is crowned except he striue lawfully, .i. except he doe and endure whatsoeuer is to be done and suffered vntill he come to his races end. He must deuoure all difficulties that will haue the crowne in that day. And these difficulties increased the Apostle his desire, so that he laboured if hee might attaine, and followed if he might comprehend. Th•••• then yee see that this place maketh nothing for that vncom∣fortable doubting of our saluation which they labour to perswade.

Nay, to speake in one word vnto the whole point, the whole streame of the scriptures maketh against this doubting, & for the certainty of our saluation.* 1.1251 I am sure (saith Iob) th•• my redeemer liueth, & he shall stand he last on the earth; & though after my skin wormes destroy this bodie, yet shall I see God in my flesh; whom I my selfe shall see, and mine eyes shall behold, and non•• other for me.* 1.1252 So Paul, Henceforth (saith he) is laid vp for me•• the crowne of righteousnesse, which the Lord shall giue me at th•••• day, and not to me onely, but vnto all them also that loue his appea∣ring. What? To him onely? Nay (saith he) but to all them also that loue his appearing. Marke then the ground where∣vpon he builds the certainety of saluation: euen vpon that

ground which is common to him with all the faithfull, the ••••ue of God in Christ Iesus. So that by the power of the same ••••rit, and vpon the same ground that Iob, and Paul assured ••••emselues of their saluation, may all the faithfull children of ••od assure themselues of their saluation. Againe, doth not ••e holy Ghost define Faith to be the ground of things which are ••••ped for, the euidence of things that are not seene, a full assurance, 〈◊〉〈◊〉 assurance without wauering, the anchor of the soule both sure ••••d stedfast? It is cleare. And is it not as cleare that we may ••••rtainely know that we haue faith?* 1.1253 The Rhemists themselues 〈◊〉〈◊〉 knowledge it vpon that place of the Apostle, Proue your ••••••ues whether yee are in the faith. And may we not then as∣••••e our selues of our saluation? Verily, verily,* 1.1254 saith our Saui∣••••r Christ, he that heareth my word, and beleeueth in him that 〈◊〉〈◊〉 me hath euerlasting life, and shall not come into condemnation, 〈◊〉〈◊〉 hath passed from death vnto life. Where euerlasting salua∣••••••n is assured vnto him that beleeueth, as surely as if he were ••eady in full possession of it. Yea euerlasting saluation is ••sured vnto him that loueth the brethren, as surely as if he ••ere already in full possession of it, as S. Iohn witnesseth,* 1.1255 where 〈◊〉〈◊〉 saith, we know that we are translated from death vnto life, be∣••••use we loue the brethren. Infinite almost are the places which ••••ainely shew that we may and ought to assure our selues of ••••r saluation.

I grant that euen the best of Gods children oftentimes doe ••••gger, and wauer, and doubt, and haue diuers spices and ••••arkles of infidelitie, and distrust arising in their hearts. For 〈◊〉〈◊〉 long as we liue both our knowledge, and our loue, and ••••r faith, and our hope, and the best graces that we haue are ••nely in part, and vnperfect: our knowledge not without ••••me mixture of ignorance, our loue not without some mix∣••••re of hatred, our faith not without some mixture of infide∣••••tie, our hope not without some mixture of distrust. But this 〈◊〉〈◊〉 it that we teach, that the children of God may and ought 〈◊〉〈◊〉 assure themselues of their saluation. Indeed if we looke ••pon our selues, our owne workes, and our owne worthinesse, ••e may iustly doubt of our saluation, hauing in our selues de∣••••rued euerlasting damnation: But the ground and founda∣tion

of the certainety of our hope is the sure promise of Go•• in Christ Iesus, who hath promised in his word eternall l•••••• to all them that beleeue in his name. We looke not on o•••• selues, but we looke on him that hath promised, euen as Abra∣ham did whose faith we are to follow: of whom it is said, th•••• he neither did consider his owne bodie which was now dead,* 1.1256 being 〈◊〉〈◊〉 most an hundreth yeares old, neither the deadnesse of Sarahs 〈◊〉〈◊〉, neither did he doubt of the promise through vnbeleefe (w•••••••• note by the way how doubting is termed vnbeleefe,* 1.1257) but 〈◊〉〈◊〉 strengthned in the faith, and gaue glory to God, being fu••y assured that he which had promised,* 1.1258 was also able to doe it. He then being faithfull which hath promised saluation to all them that be∣leeue in his name, we may and ought to be sure of our saluati∣on. To conclude therfore this point, beware lest at any time 〈◊〉〈◊〉 be deceiued by such as out of this, or the like places of scrip¦ture would perswade you that ye ought to doubt of your sal∣uation. Neither this, nor any other place makes for it, but the whole course of Scripture makes against it. Let vs witho•••• Apostle labour if by any meanes we may attaine &c. and let 〈◊〉〈◊〉 follow if we may comprehend, not doubting of it, but running through all difficulties euen with all eagrenesse. Let vs 〈◊〉〈◊〉 lawfully, and as we ought to doe that we may be crowned: and let vs keepe fast the profession of our hope without wa••e¦ring, because he is faithfull that hath promised.

Now in that he addeth, if I may comprehend euen as I 〈◊〉〈◊〉 comprehended of Christ Iesus, the Apostle signifieth his earn•••••• desire to come vnto the perfect knowledge of Christ Iesus, that he may know fully euen all the riches of wisdome, and knowledge, and righteousnesse, and saluation that are hid•••••• him. For he saith that he followeth and earnestly laboure•••• 〈◊〉〈◊〉 comprehend the knowledge of Christ Iesus, euen as he 〈◊〉〈◊〉 comprehended and knowne of Christ Iesus, which is mo•••• perfectly.* 1.1259 For he knoweth his downe-sitting, and vprising, he v••¦derstandeth his thoughts a farre of: he is about his path, and a•••••• his bed, and spieth out all his waies; there is not a word a 〈◊〉〈◊〉 tongue but he knowes it wholly: he hath possessed his reines, & c••••••∣red him in his mothers wombe: his eyes did see him when he wa•• 〈◊〉〈◊〉 without forme, and in his booke were all his members written 〈◊〉〈◊〉

day by day were fashioned when as yet there was none of them. ••he climbe vp into heauen, if he lye downe in hell, if he take ••e wings of the morning, and remaine in the vttermost parts 〈◊〉〈◊〉 the sea, if he say the darknesse shall hide him, still he know∣••••h him altogether. Yea he sanctifieth him throughout, in spirit, ••••d soule, and bodie, and so likewise knowes him throughout, ••••en most perfectly. And euen such a perfit knowledge ••ould he haue of Christ Iesus, that he might be able to com∣••••ehend with all Saints what is the bredth, and length, and depth, 〈◊〉〈◊〉 height of him, and that he might know the loue of Christ which ••••asseth knowledge, that so he might be filled with all fulnesse of ••od. Whence all Christians are lessoned, to labour and striue 〈◊〉〈◊〉 the whole course of their life vnto perfection, vnto perfe∣••tion in the knowledge of Christ, vnto perfection in obedi∣••nce vnto Christ, vnto the perfection of mortification in ••heir earthly members by the vertue of Christ his death, ••nd vnto the perfection of holinesse and righteousnesse by ••he vertue of Christ his resurrection. True it is that wee ••annot attaine vnto perfection in any of these things, in ••he knowledge of Christ, or in obedience vnto his will, ••r in dying vnto sinne, or in liuing vnto God. The Apostle ••ould not; and how then should wee, being compassed with no fewer infirmities then he was, and being strength∣••ned with no more powerfull assistance of the spirit then he was? But yet we are to labour that our vnderstandings may bee perfectly instructed in all wisdome and spirituall ••nderstanding, that our wills may be perfectly conformed vnto Gods will, that our affections and the lusts of our flesh may be perfectly subdued vnto the spirit, and that we may be perfectly renued in the spirit of our mindes. So we are exhorted when it is said,* 1.1260 Bee yee perfit as your Father which is in heauen is perfit: and againe, when it is said, Bee yee holy, for I am holy;* 1.1261 bee yee holy euen in all man∣ner of conuersation. And to the same purpose it is said, That euery man that hath hope in IESVS CHRIST purgeth himselfe, euen as hee is pure.* 1.1262 In all which places the Holy Ghost doth not shew vnto vs what perfection, or holinesse, or puritie is in vs, euen the best of vs,

but that we should labour and striue vnto this that we may 〈◊〉〈◊〉 perfit as God is perfit, holy as God is holy, pure as God i•• pure. The reason is, because God hath chosen vs in Chr•••••• Iesus that we should be holy and without blame before him i•• lo••••▪ We must not therefore stand at a stay,* 1.1263 or thinke it enough that we are before many of our brethren in knowledge, 〈◊〉〈◊〉 righteousnesse, or holinesse, but as it is said of Christ Iesus 〈◊〉〈◊〉 he increased in wisdome, and stature, and in fauour with God 〈◊〉〈◊〉 men; so we must increase and grow daily from knowledge 〈◊〉〈◊〉 knowledge, from strength vnto strength, from grace vnto gr•••••• vntill we become perfit men in Christ Iesus.

But is it not with vs as it was with the stiffe-necked Iewes? Moses and the Prophets ceased not to teach them out of the law what they should doe, but they would not hearken 〈◊〉〈◊〉 obey: now the Ministers of Christ Iesus, and dispensers of holy mysteries teach vs out of the Law, and Prophets, out of the holy word of life what we should doe; but who do•••• heare or obey? If we should seeke one by one to finde the count, should we finde one man of a thousand that followe•••• after perfection in the knowledge of Christ, and obedience to his will, or that hungreth in his soule to grow from grace to grace till he be fulfilled with knowledge of his will is all wisdome, and spirituall vnderstanding? We grow indeed••, and we grow to perfection: but thus, we grow from bad to worse, and we come to perfection in sinne and wickednesse Men neuer more skilfull to deceiue, to oppresse, to circum∣uent one another, and vnder the hypocriticall shew of holi∣nesse to practise all kinde of wickednesse. He that was vn∣iust is vniust still, and he that was filthy is filthy still: he that stole stealeth more, he that gaue his money vpon vsurie giueth more: Yea he that went vp with vs vnto the house of God he will goe vp no more, he that feared an oath will now sweare lustily, and he that seemed to make some conscience of his wayes is now quite turned out of the way. So that our grow∣ing is from bad to worse, and which is worse, from better to worse. Insomuch that the Lord may seeme to haue dealt with vs as he dealt with those of whom the Apostle writeth to the Romanes,* 1.1264 as we haue not regarded to know God, so he hath deliue∣red

vs vp vnto a reprobate minde. We haue despised the riches 〈◊〉〈◊〉 his bountifulnesse, and patience, and long suffering, not ••••••ng that the bountifulnesse of God leadeth vs to repentance,* 1.1265 ••••d therefore he hath giuen vs vp to the hardnesse of our heart, that ••••erour heart which cannot repent we might heape vnto our selues ••ath against the day of wrath,* 1.1266 and of the declaration of the iust ••dgement of God. Or if there be any of vs that goe not thus ••••ckward as we haue said, yet how many of vs is there that go∣••••h forward, and increaseth with the increasing of God? It ••••y be that some of vs thinke we haue some knowledge of Christ, that we walke in some obedience vnto his will, that ••e are not vniust, adulterers, swearers, extortioners as others, ••••d that we are before many of our brethren for many good ••••aces. But doe we not euen sit vs downe, and content our ••••lues with that we haue, and neuer seeke for more? Or if we ••••ke with the yong man in the Gospell, what lacke I yet,* 1.1267 is it ••ot as he did, thinking that all is well, we need no more? Why ••••se is it that we will not come vnto the house of God to heare ••is word? The cry is incessantly taken vp, Ho,* 1.1268 euery one that ••••rsteth, come yee to the waters, and yee that haue no siluer, come, ••••y, and eat. But we will not heare the voice of the charmer charme 〈◊〉〈◊〉 neuer so wisely. We know Christ well enough, or else we ••ould be sorry. Againe, why else is it that we come no faster ••••rward in the practise of denying vngodlinesse and worldly ••••sts, and liuing soberly, and righteously, and godly in this ••resent world? We heare the retrait from sinne and wicked∣••esse, and the alarme vnto holinesse and righteousnesse often ••••unding in our eares: but we thinke they are things that doe ••ot concerne vs, we poste ouer such things to such and such ••••en, we would willingly mend if we knew any thing amisse, ••nd in the meane time we wish that we may keepe our selues as ••e are. Thus if we doe not goe backward, yet we doe not ••oe forward. But let vs know that not to increase in the know∣••edge of Christ is to decrease, and not to goe forward in the ••way of godlinesse is to goe backward. Yea whatsoeuer con∣••eit we haue of our knowledge, and of our obedience, we are ••••rre from either if we doe not desire and long in our very ••oules to increase and grow forward in either. If we know

Christ, our hearts will be enflamed daily more and more 〈◊〉〈◊〉 encrease in the knowledge of Christ, and if we haue begun•••• truely to obey Christ, we will go forward and make an end 〈◊〉〈◊〉 our saluation with feare and trembling. For hereby we know that we know Christ, and walke in his feare, if we feele in our selues a longing desire to grow in grace, and in the knowledge of our Lord and Sauiour Christ Iesus.

So many of vs therefore as desire to haue this testimon•••••• vnto our owne soules that we know Christ in some measure, and that we are truely partakers of the grace of Christ, let 〈◊〉〈◊〉 follow after perfection, and let vs grow from grace to gr•••••• and from knowledge to knowledge till wee come vnto the measure of the age of the fulnesse of Christ. Let vs neither quench the spirit to go backward, nor be wearie of wel doing to stand at a stay, but let vs labour to encrease in euery good grace of God with the encreasing of God. As wee grow 〈◊〉〈◊〉 yeares so let vs labour to grow in grace, and as we grow in o∣ther knowledge so let vs striue to grow in the knowledge of Christ Iesus. If we follow after perfection, though it bee in great imperfection, it is the worke of God, and accepted with God. And if the consideration of our Imperfections set 〈◊〉〈◊〉 vnto God by earnest praier vnto him that hee will perfit•••• praise in our weaknesse, and encrease the graces of his holy spirit in vs, it is a sure token vnto vs of our spirituall growth in Christ Iesus. Whatsoeuer therefore our imperfection be 〈◊〉〈◊〉 not that trouble vs. If we haue not already attained vnto it, or be already perfit, let vs with our Apostle follow if we may comprehend it, euen as we are comprehended of Christ Ie∣sus: and as the Apostle Peter in the end of his latter Epistle exhorteth them vnto whom he wrote,* 1.1269 Let vs growing in grace and in the knowledge of our Lord and Sauiour Christ Iesus. It fol∣loweth.

Brethren I count] That which followeth in these two 〈◊〉〈◊〉 verses is in substance the very same with that in the form•• verse, amplified by a continuall allegory taken from the ••••¦ner of them that runne in a race, but consisting of the same members, to wit, an acknowledgement of his owne imper∣fection in the knowledge of Christ, and a signification of his

••agre pursuit after perfection. The former member here is in substance the same with the former member of the former verse. Only a louing compellation of them by the name of brethren is here added, brethren, I count not; and the manner of speech is somewhat here altered, in that he saith, I count not my selfe that I haue attained to it.

In that he calleth them brethren, I note the Apostles kinde dealing with the Philippians to winne them from that error ••herewith they were somewhat entangled, though not be∣witched and seduced by the false Teachers. Whence I obserue a necessarie dutie of a good Minister, which is to winne them that are falling into any error from their error by the spirit of meeknesse. Brethren, saith the Apostle,* 1.1270 if any man be fallen by occasion into any fault, ye which are spirituall, restore such a one with the spirit of meeknesse. The same course is to be taken with them that are falling into any error. They are not to be soo∣thed vp or flatered in their error, but they are to be reclaimed with all kindnesse and mildnesse. As therefore is the man and his fault, so is he to be dealt withall.* 1.1271 A reproofe entreth more ••nto him that hath vnderstanding, then an hundreth stripes into a foole. Gods children therefore are gently to be dealt withall, but a rod belongeth to the fooles backe. Some wounds must haue wine, some oyle, some wine and oyle powred into them. And therefore the Apostle had learned sometime to come with a rodde, and sometimes in the spirit of meeknesse, sometimes beseeching by the tender mercies of God, and sometimes deliuering vnto Sathan, sometimes with beloued Brethren, and sometimes with foolish Galatians. Let not therefore this ••or the like places deceiue any to thinke that God is onely in the soft and still voice of brethren; but let euery Minister of Christ learne when to reproue sharply, and when to deale more mildly, and as he seeth it expedient so let him come with a rodde, or in the spirit of meeknesse. But I haue had occasi∣on heretofore, and shall haue hereafter to speake of this point.

Againe that hee saith, I count not my selfe &c. I note the Apostles most wise taxing of the Philippians as hauing suffered themselues somewhat to be perswaded that they had already

atteined to the perfect knowledge of Christ, and were now to ioyne vnto it the workes of the law. For he doth not say vn∣to them, they among you that count themselues that they haue attained to perfection in the knowledge of Christ they are shamefully deceiued; But, saith he, I your Apostle, by wh•••• ye were brought to the knowledge and obedience of Christ, I count not my selfe to haue attained to the perfect knowledge of Christ; so gently admonishing them that they that count themselues perfit take heed that they doe not deceiue themselues: whence I obserue the wisedome that is required in noting of faults, which is, that faults are not alwaies to bee noted plainely by their names, but sometimes they are onely wisely to bee insi∣nuated. When the scholar hath a good opinion of himselfe, and thinkes that he knowes all things, the Master doth not alwaies represse his arrogancie by telling him that hee doth not know many things whereof hee vainely boasteth, but sometimes he saith vnto him, well I count not my selfe that I haue attained to the knowledge of all things, and so by his owne example bringeth his scholar to a more modest conce•••• of himselfe. Euen so the Minister of Christ Iesus labouring to represse such faults as doe arise is not alwaies plainely to di∣rect his speech vnto them that offend, and barely to note their faults, but sometimes he is onely to propose himselfe as a patterne whereby they may reforme themselues. And here∣in is great wisedome in the minister required, to know when plainely to note, and when onely to insinuate such faults as are to be reformed. And this wisedome they want that either censure all men, and all faults alike, or note them and their faults more sharply, whom, and whose faults they should touch with more mildnesse. And how much this wisedome is wanting might easily be shewed, if I might in this place as fitly speake of it as there is iust and great occasion to speake of it. But because it doth not much concerne you vnto wh•••• my speech is wholly directed I passe it ouer, and proceed vn∣to the next point.

LECTƲRE LXII.

PHILIP. 3. Vers. 13.14.

Brethren, I count not my selfe that I haue attained to it; but one thing I doe, I forget that which is behinde &c.

NOw to omit other notes which hence happily might be made, ye see that this of our Apo∣stle here is in substance the very same with the former member of the former verse. Brethren I count not &c. The substance of which speech is an acknowledgement of his want of perfe∣••tion in the knowledge of Christ, and of the vertue of his ••esurrection &c. whereby he might attaine to the glorious re∣surrection of the dead. But why doth the Apostle againe ••ome vnto the same point, why doth he againe in culcate his ••mperfection in the knowledge of Christ, and of the vertue ••f his resurrection? It was no doubt to beat out of the Phi∣••ppians their conceit of perfection in the knowledge of Christ, ••nd to let them see what a matter of moment it was to ac∣••nowledge their want of perfection in the knowledge of Christ. So the faithfull people of God to beate out all trust ••n themselues, and to shew how much they thought it did con∣cerne them so to doe, cry and say, not vnto vs, and againe,* 1.1272 not ••nto vs ô Lord, but vnto thy name giue the praise. So the Pro∣phet to beat out that stupidity and blockish carelesnesse which ••en haue of the goodnesse and wonderfull workes of the Lord, and to let them see how much it behoueth them to ob∣serue the louing kindnesse of the Lord, saith,* 1.1273 O that men would ••raise the Lord for his goodnesse, and declare the wonders that hee ••ath for the children of men; And againe, O that men would praise ••he Lord &c. and so foure seuerall times in that Psalme.

Hence then I obserue, that the children of God are at no ••and to entertaine any conceit of any perfection in themselues ••ither in the knowledge of Christ, or in obedience vnto his

will, but by all meanes to cast downe euery such imagination, and meekely to acknowledge their imperfection.* 1.1274 It was the fault of the Corinthians, that they had such a conceit of their perfection in the knowledge of Christ, that presuming there upon they durst to be present at idolatrous sacrifices, and to eate of things sacrificed vnto Idols. They, they knew Christ well enough: they knew that there was but one God, and that an Idoll was nothing: they knew that they had a christian li∣bertie in things indifferent, and therefore they would vse it at all times, and in all places. And it was the fault of the Phari∣ses, often reproued in them by our Sauiour, that they had such an opinion of their owne holinesse and righteousnesse that they despised other, as appeareth by that parable of the Pharisie, and the Publicane. And it is a fault plainely con∣demned by our Sauiour where he saith,* 1.1275 that he came not to call the righteous but the sinners to repentance. Where hee calleth them righteous that trusted in themselues that they were righ∣teous;* 1.1276 them he came not to call: they were whole, they nee∣ded not the Physition; they were perfect, they needed none to supply their want.* 1.1277 And a woe is pronounced vnto them that are wise in their owne eyes, and prudent in their owne sight; i. That please themselues in their owne wisedome, and in their owne knowledge, as if they had all knowledge and all vnderstan∣ding. It is not then for the children of God to flatter them∣selues with any conceit of any perfection in themselues either in knowledge, or in holinesse and righteousnesse, or any such thing. For besides that all such conceit is so condemned as wee haue shewed, see the inconueniences which followes 〈◊〉〈◊〉 which makes it to be condemned. For 1. whom it possesseth it makes them to presume of that which they haue aboue that is meete, so that in confidence thereof they doe many things which they should not. Which appeareth both by the exam∣ple of the Corinthians of whom wee spake euen now, whom the conceit of their knowledge so puffed vp that thereupon they presumed to be present at idolatrous sacrifices, and to eate of things sacrificed vnto idolls: and it is likewise appa∣rant by the example of all these Heretiques which at all times haue troubled the Church. For whence else did spring all

their heresies, but from this that they in an opinion of their own knowledge would not submit themselues vnto the iudge∣ment of the Church, but broched such vntruths as seemed vnto them to be truths. 2. It makes them that they seeke not ••hat which they should haue, and that they disdaine to bee taught, as appeareth plainely by the Pharisies. For they be∣cause of that opinion which they had of their owne righte∣ousnesse neuer sought the righteousnesse of Christ; and they disdained to be taught either of Christ, or of any others. In∣somuch that when he that was borne blinde shewed plainely by the miracle which Christ had wrought on him that he was God, they said vnto him, thou art altogether borne in sinnes,* 1.1278 and dost thou teach vs? And hereupon it is I take it that Salomon saith of such men: Seest thou a man wise in his owne conceite?* 1.1279 ••here is more hope of a foole then of him. More hope of a foole ••hen of him? Why? because the foole will rather be wonne to hearken vnto instruction, and to receiue vnderstanding then will he. And therefore we see that when many of the common people came vnto Christ, and belieued in him,* 1.1280 none of the chiefe Rulers, or of the Pharises belieued in him: doth any of the Rulers, or of the Pharises belieue in him? but this people which know not the Law are cursed. I doubt not but that many moe inconueniences doe follow this conceit of perfe∣ction in knowledge, or righteousnesse, or any such thing. But by this which hath beene spoken it may appeare how vn∣meete it is for the children of God to grow to any such con∣ceit or opinion of themselues.

This may teach vs to cast downe euery imagination of any such conceited perfection, and meekely to acknowledge our wants and imperfections. For this is it that is pleasing and acceptable vnto God, as it is written,* 1.1281 God resisteth the proud and highly conceited, and giueth grace to the humble, that are meane and weake in their owne eies: And this is it which makes the way vnto perfection both in knowledge, and in righteousnesse, as it is written, I said, I will confesse my sinnes vnto the Lord,* 1.1282 and so thou forgauest the wickednesse of my sinne: Lo, how the acknow∣ledgement of our vnrighteousnesse brings on the cloke of righteousnesse: and so the begging of wisedome and know∣ledge

in a feeling of the want of these things, is that which doth obtaine wisdome and knowledge,* 1.1283 as it is written, If any man lacke wisdome, let him aske of God, which giueth to all men libe∣rally, and reproacheth no men, and it shall be giuen him. Which albeit it be first and principally meant of wisdome to endure patiently afflictions, yet may it well be vnderstood of all wis∣dome and knowledge generally, the want whereof who so fee∣leth, and asketh it, he receiueth it: for who is he that receiueth knowledge, and righteousnesse, and euery good thing? Hee that asketh;* 1.1284 for so it is written, Aske, and it shall be giuen you: for whosoeuer asketh receiueth. First asking, and then receiuing: first wee must become beggars, and then God giueth. Now who is he that asketh and beggeth, but hee that feeleth his wants and imperfections? The whole (as wee noted before) neuer seekes the Physitian; and hee that thinkes hee hath enough of any thing, doth neuer aske after more. It is the ac∣knowledgement of our wants and imperfections that makes vs runne to the Lord, and aske, and begge of him that wee want, and asking wee receiue, acknowledging our wants hee supplies our wants, and so by opening our imperfections a way is made for vs vnto perfection.

I wish wee had all of vs learned to cast downe euery imagi∣nation of conceited perfection in the knowledge of Christ, and to acknowledge in the spirit of meeknesse that wee haue not yet attained vnto such perfection, but that we might well in some things submit our iudgements vnto others. Amongst the Prophets and Preachers of the word this were to be wish∣ed, that in the practise of this lesson wee would be precedents vnto others, that wee would beat downe euery high conceit of knowledge in our selues, that wee would submit our selues, and that wee speake vnto the iudgement of the Prophets, that wee would not easily and hastily broach abroad euery thing that wee seeme vnto our selues to know, that wee would not presume to vnderstand aboue that is meet to vnderstand, that wee would not by our knowledge destroy the faith, or wound the weake conscience of any, and that wee would not set on sale as it were our knowledge vnto the vaine curiositie of an•• itching humour whatsoeuer. Pittie it were that wee should

wedde our selues in liking of any opinion whereof it may ••ustly be doubted whether it be sound, that wee should count 〈◊〉〈◊〉 a disparagement vnto vs to yeeld in any thing that wee haue ••••ken a liking vnto, that wee should striue by our skill and ••nowledge to defend euery thing that wee haue said, because ••ee haue said it, and thinke our selues able to defend it. If any ••ans knowledge thus puffe him vp, he knoweth nothing yet ••s he ought to know: but, as it is written,* 1.1285 they that professe ••hemselues thus to be wise, they become fooles. Yea it were to ••e wished that generally we would suppresse this great conceit ••••at wee haue of our knowledge of Christ: for what doe wee ••ay? Knowledge, knowledge, neuer more knowledge of Christ: wee know enough; men neuer knew more, and neuer ••ued worse. But see how wee deceiue our selues. Did men ••euer liue worse? This is an argument that men neuer knew ••sse: for he that saith I know him,* 1.1286 and keepeth not his commande∣••ents, is a lier, and the truth is not in him. To know Christ is ••ot to be able to talke of Christ, and to haue this contempla∣••••ue and knowing knowledge, whereby wee are able to dis∣••ourse what the Scriptures doe witnesse of him: but to know ••im is to haue such a feeling and sweet experience of him, and ••is mercies vnto vs in our owne soules, as that it both workes 〈◊〉〈◊〉 vs all godly comfort, and stirres vs vp vnto all holy obedi∣••nce. See then, yee that say, neuer more knowledge, but ne¦••er worse liuing. There hath beene (I doubt not) as bad li¦••ing, and as little knowledge as now there is. But see whether ••ny more knowledge now then needs. Our want of obedi∣••nce argues our want of knowledge. Wee haue not yet attai∣••ed to perfection in either, but wee had need to mend both. ••nd if wee will grow in obedience, let vs cast away all imagi¦••ation of knowledge enough, and let vs grow daily more and ••ore in the knowledge of our Lord and Sauiour Iesus Christ ••n a word, conceit of perfection in the knowledge of Christ ••akes vs presume too much of that wee haue, and makes that ••ee seeke not that we should haue: therefore let vs cast downe ••uery imagination of any such conceited perfection, and let ••s meekely acknowledge our wants and imperfections. And ••et this suffice to bee spoken touching this first member,

wherein the Apostle repeateth his acknowledgement of h•••• want of perfection in the knowledge of Christ, and of the ver∣tue of his resurrection.

But one thing I doe, &c.] In these words the Apostle repea∣teth the signification of his incessant and earnest following af∣ter that perfection which before hee said he had not yet attai∣ned vnto; which was the latter member of the former verse. The manner of speech which here he vseth is borrowed from the qualities of them that runne in a race. And hee remem∣breth three especiall qualities of runners, whereby he maketh proofe of his incessant and earnest following after the perfe∣ction of the knowledge of Christ. The first is, that they neuer looke backe to marke how much ground they haue already runne: the second is, that they still keepe their eyes vpon the marke that is before them, and still runne towards it: the third is, that they still remember for what prise they runne, and therefore so runne that they may obtaine the prise. In all which qualities the Apostle professeth that hee matched the best runners in his Christian race: for as runners neuer looke behinde them, so hee saith that he did not onely neuer looke backe at the things behinde him, but hee quite forgot all th•••• was past, so farre was he from thinking of any merit for ought that he had done, were it neuer so good. Againe, as runnes haue alwayes their eye vpon the marke before them, and still runne towards it, so hee saith that hee did endeuour himselfe vnto that which was before, still labouring as if he would euery foot stretch out his armes to catch hold of the marke, and that he still followed toward the marke, neuer intermitting his course, but if he fell, vp againe, and to it. Lastly, as runners make haste vnto the marke for the prise that they may ob∣taine, so hee saith that hee ceased not running towards the marke for the prise of immortalitie with Christ in the heauens by God which had called him in Christ Iesus. So that yea se•• the Apostle here signifieth his most eagre pursuit without in∣termission after perfection in the knowledge of Christ, which only he should haue in the heauens, when after his race in th•••• life ended he should raigne with him for euer and euer. No•• let vs see what wee may hence obserue for our instruction 〈◊〉〈◊〉

our Christian race vnto perfection, and immortalitie in the ••eauens.

And first it is not vnworthy the noting, that the Apostle ••assing from the one member vnto the other, saith, But one ••••ing I doe: whereby he implieth thus much, that hauing not ••ee attained vnto perfection, hee thought it a very necessary ••hing for him to follow after it with all diligence, and without ••ll intermission. One thing I doe, and that one thing I count ••ecessary. What is that? I forget that which is behinde, &c. ••o know Christ perfectly that is my labour, and the prise for ••hich I runne. Whence I obserue that there is one thing ne∣••essary for all Christians, which is, that acknowledging our ••••ant of perfection in the knowledge of Christ, we still runne ••orward from perfection to perfection, till we become perfect ••h••n in Christ Iesus. For this wee must know, that our whole ••ife is a way and race wherein we must walke and runne from ••mperfection towards perfection, and that in the whole race ••f our life it is not for vs to looke backe, or to stand still, but one thing is necessary, euen that wee still runne towards per∣••ection, which is the marke set only at our races end. The ne∣cessitie of this one thing our Sauiour shewed, when he said vn∣••o Martha, Martha, Martha,* 1.1287 thou art carefull and troubled about many things: but one thing is needfull; Mary hath chosen the better part. Why? What had Mary chosen? She troubled not her selfe with other matters, but she sate her downe at Iesus feet, and heard his preaching. Mary sate downe, and Martha ranne vp and downe, being cumbred about much seruing: but yet Mary ranne in the Christian race when shee sate her downe at Iesus feet, and heard his preaching. Shee followed after the knowledge of Christ, and of that our Sauiour said, that one thing was needfull.

But how needfull this one thing is, not many of vs consi∣der. Many Marthaes, but not many Maries. Many of vs are troubled about many things: wee haue many irons in the fire, much businesse to occupie our heads withall, many guests to looke vnto, a great familie to care for, indeed so much we haue to doe, that if Iesus be preaching in his Minister, wee cannot come to heare him. Not many of vs that with Mary will leaue

all our other businesse if Iesus bee preaching in his Minister, and come and heare him For to note this by the way, yee may not imagine that Mary was any idle huswife, or that shee sequestred her selfe wholly from all things of the world, and gaue her selfe only to reading, and hearing of the word prea∣ched; but this was her commendation, that when Iesus came vnto their house, and being come beganne to preach, shee would not lose the opportunitie, but straightway left all her other businesse, and sate her downe at Iesus feet, and heard his preaching. And this was the one thing that was needfull, that when he was preaching, shee should come and heare him, Other things shee might doe at other times, but now shee was to doe this. But not many of vs consider this: for when Iesus comes into our houses almost in his Ministers preaching, so that if wee will but come out of our doores to heare him, wee may sit downe at his feet, and heare his preaching, yet wee cannot attend it; either wee haue no leisure, or else wee haue no list. Some of vs looke backe vnto the things of the world, others of vs stand, and loue to stand in the market all the day idle, others of vs thinke that wee haue runne well, and that we may now well breathe, at least a while; but the smallest some of vs runne still forward, and grow from grace to grace. Well, let vs at length with our Apostle count our selues that wee haue not attained to that wee should, and this one thing which is needfull let vs doe, let vs forget that which is behinde.

I forget, &c.] Here I note the Apostles running in his Christian race after that one thing which was needfull, where∣unto he had not yet attained, and therein the manner how be did runne in his Christian race. Like a good runner he ranne and neuer looked behinde him, nay he forgat that which was behinde, he neuer minded or thought of any thing that was behinde him, of any thing that he had done. Yea indeed, for∣gat hee all both the good and the bad things which hee had done?* 1.1288 Dauid did not so: for he said that his sinne was euer before him; yea and himselfe often speakes of his persecution of the Church. True indeed, and good it is that wee should not forget our sinnes against our God: for the remembrance of our sinnes is both good to humble vs, and to represent vn∣to

vs Gods mercies towards vs. It was not then the sinnes ••hich he had done which he forgat, but he forgat euen all the ••od things that he had done, lest by taking too great plea∣••••re in the remembrance of them, hee should not follow so ••••rd towards the marke as he ought. Yea but if hee forgat all ••e good things that he had done, how doth hee so often re∣••ember them in diuers his epistles? I haue, saith he,* 1.1289 whereof may reioyce in Christ Iesus in those things which pertaine to God. ••nd then hee speakes of the obedience of the Gentiles by his ••inisterie, and of his diligence in preaching where Christ had ••ot beene named, &c. And againe:* 1.1290 His grace (saith he) in mee ••s not in vaine, but I laboured more abundantly then they all. ••nd in his latter epistle he shewed himselfe so little forgetfull 〈◊〉〈◊〉 them,* 1.1291 that he makes a large bedrowle of such things as hee ••••d suffered for Christ his sake. True indeed, he forgat them ••ot, when the remembrance of them did make for the glory ••f Christ Iesus, or the necessary defence o•• his ministerie and ••postleship: but he forgat them in respect of any such vse as ••e false teachers taught to make of such things. Hee was not ••••oud of them, he challenged no perfection by them, he repo∣••••d no confidence in them, he did not thinke of any merit by ••••em, but in these respects he quite forgat them, lest by such ••••membrance of them he should be hindered in the race that ••e was running. Thus then yee how see how the Apostle running 〈◊〉〈◊〉 his race did forget that which was behinde.

And hence I obserue, that in the Christian race which wee ••e to runne, wee are not to looke backe on the pleasures of ••e flesh, or the things of the world, or any good that we haue ••one, to repose any confidence therein, but wee are quite to ••orget euery thing which any way may hinder vs in our race ••owards the marke that is set before vs. For as our Sauiour ••••ith, No man that putteth his hand to the plough,* 1.1292 and looketh ••••cke, is apt to the kingdome of God. Remember Lots wife: shee ••••rned backe, and was turned into a pillar of salt. Remember the ••hildren of Israel:* 1.1293 they turned backe in their hearts after the ••esh-pots of Egypt, and they were ouerthrowne in the wilder∣••esse. Are yee so foolish, saith the Apostle to the Galatians,* 1.1294 that ••fter yee haue begunne in the spirit, yee would now be made perf ct

by the flesh?* 1.1295 It had beene better (saith Peter) not to haue knowne the way of righteousnesse, then after wee haue knowne it to turn•• away from the holy commandement. The reason is giuen by the same Apostle: For if after wee haue escaped from the filthinesse of the world through the knowledge of the Lord, and of the Sauiour Iesus Christ, wee be yet againe tangled therein, and ouercome, the latter end is worse then the beginning. Being then in the race of the spirit, we may not looke backe vnto the flesh; and hauing tasted of the good word of God, we may not turne away from the holy commandement, lest a worse thing come vnto vs. Now then will yee know who they are that looke backe, and turne aside out of the right way wherein they should walke? Surely all they that set their affections on the things which are on the earth, and not on the things which are aboue: for ha∣uing giuen our names vnto God in our Baptisme, we haue re∣nounced the lust of the flesh, the lust of the eyes, the pride of life, the things of the world, the deuill, and all his workes. If then wee shall suffer our selues to be snared with any of these, wee looke backe: yea if wee loue father or mother, if wee loue wife or children more then Christ, wee looke backe: ye•• 〈◊〉〈◊〉 wee repose any confidence in any good that we haue done, or in any crosse that wee haue suffered, wee looke backe, wee doe not forget that which is behinde: for so saith our Sauiour, He that loueth father or mother,* 1.1296 sonne or daughter more then mee, i•• not worthy of mee. Not worthy of him? Why? Because when he should looke forward vnto Christ, hee lookes backe vnto these.* 1.1297 And the Apostle saith that Israel attained not vnto the Law of righteousnesse, because they sought it not by faith, but as it were by the workes of the Law; that is, because they looked not straight forward with the eyes of faith vnto Iesus the author and finisher of our faith, but looked backe vpon the merits of their workes to be made righteous thereby. They reposed the confidence of their righteousnesse in the workes of the Law, and therein looked backe vnto the Law, when they should haue looked forward by faith vnto Christ. So that if wee re∣pose any confidence in our workes, like ill runners wee look•• backe.

What shall wee say then vnto those merit-mongers that

looke to gaine heauen by the merit of their workes? They ••••ke pleasure in such workes as they haue done; they are as ••uch in loue with them as euer Samson was with Delilah,* 1.1298 they 〈◊〉〈◊〉 their life in the lappe of their workes, and reioyce in them in the crowne of their life. Iudge then how they runne in ••e Christian race, whether they haue forgotten all behinde ••em, whether they looke not backe vnto that which is be∣••••nde. You will easily iudge, and ye will easily see, that because ••ey sleepe on the knees of their workes, as of their Delilah, ••••d lay their life in the lappe of their workes, they are very ••••e to be betraied into the hands of their cruell enemies, the ••euill and his Angels, and to haue farre lesse comfort of their ••e then euer had Samson.

What shall we say likewise vnto those that with Demas em∣••••ace this present world, and incline their hearts vnto coue∣••••usnesse, which is idolatrie? Vnto those that liue at ease in ••••on, and eat, and drinke, and fill themselues with pleasures, ••retching themselues vpon their beds, rising vp to play, sing∣••••g to the sound of the Viole, inuenting to themselues instru∣••ents of musicke, and in a word so liuing as if they thought ••••at either now they must take their pleasure, or else they ••ust neuer haue it? Are not all these badde runners? Haue ••hese forgotten that which is behinde? Doe they not looke ••acke? The point is easily answered, it is a cleere case. Yea ••any bad runners there are in the Christian race, euen so ma∣••y as there are lookers backe vnto honour, wealth, pleasure, ••rofit, ease, fauour, and whatsoeuer the world esteemeth of. As for vs, men and brethren, let vs so runne that wee may ob∣••aine: and therefore let vs cast away euery thing that presseth ••owne, and the sinne that hangeth so fast on, let vs abandon ••uery thing which may hinder vs in our race, let vs not looke ••acke vnto honours, riches, pleasures, profits, or the like, which may cause vs either to turne backe, or to stand still, but ••et vs with the Apostle forget that which is behinde, and en∣••euour our selues vnto that which is before.

LECTƲRE LXIII.

PHILIP. 3. Verse 14.

And endeuour my selfe vnto that which is before 〈◊〉〈◊〉 follow hard toward the marke, for the prise of th•• high calling, &c.

* 1.1299THere are also two other notable qualities o•• runners, whereby the Apostles makes proofe of his incessant running in his Christian ra••••. The former is, that good runners keepe their eyes still vpon the marke before them, and runne hard towards it. In this qualitie also the Apostle professeth that he marched 〈◊〉〈◊〉 the best runners, in the words following, when he saith th•••• he endeuoured himselfe vnto that &c. And I endeuour my selfe &c.* 1.1300] The word which the Apostle heere vseth when he saith that he endeuoured himselfe, signifieth that as good ren•••••• when they come neere vnto the marke stretch out their head, and hands, and whole body to take hold of them that runne with them, or of the marke that is before them, so he in his whole race so laboured vnto that which was before, as if he were still stretching out his armes to take hold of it. The word * likewise which he vseth in the next phrase of speach where he saith that he followed hard toward the marke, signifieth that he followed as one that would not leaue till he had that which he followed, but if he fell he would vp againe and to it, and not giue ouer, no more than the persecuter doth till he haue him whom he persecuteth. That which is before where∣unto he endeuoureth himselfe, that which is the marke to∣ward which he followes, is Christ Iesus, the excellent and per¦fect knowledge of whom is such that he cals him his marke, that is, that whereon his eies were wholly and only set in the whole course of his Christian race. As therefore the Apostle before professed that in his Christian race he neuer looked backe, but forgat that which was behinde, so now he profes∣••••••h

that still he ranne forward, so labouring in his whole race ••o that which was before, as if he were still stretching out 〈◊〉〈◊〉 bodie to take hold of it, and so following as one that ••••uld neuer giue ouer, but if hee fell, would vp and to it ••••ine, still pressing towards the marke, Christ Iesus, on ••••om, as on his marke, his eyes were wholly and onely set in 〈◊〉〈◊〉 whole course of his Christian race.

Whence I obserue that in the Christian race which we are 〈◊〉〈◊〉 runne, we are not to stand still, or to giue ouer, but with all ••••ernesse, and all perseuerance still to presse towards the ••••rke that is set before vs at our races end. For who is he that ••••••taineth the crowne, but he that striueth lawfully, bearing ••••brunts, and running through all difficulties without shrink∣••••••? As it is written,* 1.1301 No man is crowned except he striue as he ••••ght to doe, fighting a good fight, and finishing his course. And ••••o is he that shall be saued, but he that holdeth out a con∣••••t course vnto the end? as it is written,* 1.1302 He that endureth ••o the end he shall be saued. And againe, He that ouer commeth ••••d keepeth my workes vnto the end, to him will I giue power ouer ••••ions, and he shall rule them with a rod of yron, and as the ves∣•••• of a potter shall they be broken. And in whom doth God ••ell as in his holy house, but in them that keepe fast the pro∣••••ion of their hope vnto the end? as it is written, We are Gods ••••se, if we hold fast the confidence,* 1.1303 and the reioycing of our hope ••to the end. And hereupon are those often exhortations in ••••ly scripture:* 1.1304 Continue thou in the things that thou hast lear∣••••d, and art perswaded thereof &c. And againe, Passe the time 〈◊〉〈◊〉 your dwelling here in feare.* 1.1305 He doth not measure the ac∣••unt of our obedience vnto God by daies, or moneths, or ••••ares, but passe (saith he) the time of your dwelling here, euen ••••e whole race of your life with feare, making an end of your ••••••uation with feare and trembling.* 1.1306 And againe the Apostle 〈◊〉〈◊〉 the Hebrewes, Take heede, brethren, lest at any time there be ••any of you an euill heart, and vnfaithfull, to depart away from the ••••ing God. For (saith he) we are made partakers of Christ, if we ••••epe sure vnto the end the beginning wherewith we are vpholden. ••ea the Apostles neuer ceased to exhort all to continue in the ••ace of God, and with purpose of heart to cleaue vnto the Lord.* 1.1307

If then we will hearken vnto the exhortation of the Holy Ghost, if we will obtaine the crowne and be saued, we may not faint or giue ouer in our Christian race, but we must hol•• out vnto the end. To enter the lists of this race, and to begi•• well is somewhat, but to small purpose vnlesse by continuance in well-doing we doe approue our running. Iudas may ser•••• for example, whom it litle profited that he had runne 〈◊〉〈◊〉 because afterwards he went astray from that ministration an•• Apostleship which he had obtained with the rest of the Apo∣stles, and purchased vnto himselfe a field with the reward o•• iniquitie.* 1.1308 For as the Prophet saith, so is it most true, If the righteous man shall forsake his righteousnesse, the Lord will also for∣get the righteousnesse that he hath done: and the cause is most 〈◊〉〈◊〉 why our sinnes should be imputed vnto vs, if at any time we should faint and fall in the way. Hauing then begun well, an•• in the spirit, our care must be to continue our course, n•••• standing still like vnto those idle ones reproued in the gospell,* 1.1309 or giuing ouer to runne, but still following hard towards th•• marke. It may be that running we may stumble, and fall: 〈◊〉〈◊〉 Peter did,* 1.1310 when he denied his master; as Paul did, when a pricke was giuen him in the flesh, the messenger of Satan to before him; and as all the Disciples did, when they forsooke Christ & fled: but what must we doe? we must vp againe, and too••; we must breake of our sinnes by righteousnesse, and our ini∣quities by mercifulnesse: yea if with the Church of Ephes•••• we haue left our first loue,* 1.1311 we must remember from whence we ar•• fallen, and repent, and doe the first workes. We haue a saying, that it is no shame to take a fall, but it is a shame to lie still. I can∣not say that in this Christian race it is no shame to take a fall: for our falls by sinning against our God should make vs for shame to couer our faces: but when we are fallen into any sinne to lye still and sleepe in sinne, and to giue ouer running in our Christian race, this will turne to our vtter shame and confusion. If therefore in running we fall, yet must we v•• againe, and runne as if our strength were renued by our fa•••• We may not be weary of well-doing, but by continuance•••• well-doing we must runne on the race that is set before vs, knowing that in due season we shall reape if we faint not.* 1.1312 Adde vnto

that reason which hath beene mentioned, that onely perseue¦••ance vnto the end hath the promise of the crowne of righte∣ousnesse and saluation; this also, that God measureth not his gifts vnto vs by moneths or yeares, but his mercy and his ••oue towards vs endure for euer. If he then be a louing Lord ••nto vs, who will not change his fauour towards vs for euer, ••e may not serue him by count of daies, but to the last houre ••e must be faithfull. A perfect God must haue a perfect ser∣••ant, an euerlasting God a perpetuall seruant; and if we fall ••t the last, we are fallen from him, and not he from vs, and our ••ondemnation is of our selues.

This then should teach vs, to shake of all such impedi∣••ents as either clog vs that we cannot runne, or cause vs to ••reake of when we should continue running. Those that ••••eepe through aduersitie should be as though they wept not; ••hose that reioyce through prosperitie should be as though ••hey reioyced not; those that haue wiues as though they had ••one, those that buy as though they possessed not, and they ••hat vse this world as though they vsed it not. Pouertie, nor ••iches, honor, nor dishonor, euill report, nor good report ••hould take such hold of vs as that they should stay vs from ••unning that race that is set before vs, but through all these ••e should run as if there were no such burthen vpon vs. He ••hat is to runne in a race will not gird on him his armour, but ••ather he will strip himselfe, and turne himselfe almost naked. ••uen sowe in our Christian race should either strip our selues ••s it were, and vtterly shake of all such things as ordinarily are ••••upediments in this race, or they should be as if they were ••haken of, no troublers of vs in our race.

But how farre otherwise is it with vs? Euery thing almost makes vs sit downe and quite giue ouer running. If riches ••ncrease we sit vs downe, and set our hearts vpon them, and ••here is an end of our race. If pouertie doe befall vs wee sit 〈◊〉〈◊〉, downe, and either murmure and repine against the Lord, or else fall to robbing and stealing, and such other vnlawfull meanes to relieue our state, and there is an end of our race. If honour, and authoritie, and credit amongst men grow vpon vs, wee sit vs downe, and deuise with our selues how wee

may best maintaine our state, our place, our calling, and our credit and there is an end of our race. If we be disgraced, or suffer any kind of wrong wee sit vs downe, and bethinke our selues how wee may be reuenged of him that hath done vs this wrong, or this dishonour, and there is an end of our race. If by the mercy of God through painefull studie we haue at∣teined to some knowledge we sit vs downe, and consider what reward wee may iustly looke for our learning, and we seeke, and labour, and poste after that, and there is an end of our race. Thus euery thing almost makes vs sit downe, and quite giue ouer running. But (men and brethren) let there be in vs the same minde that was in our Apostle. Let vs endeuour vnto that which is before, and let vs follow hard toward the marke. If we continue in the word of the Lord, and walke in his waies we are Christ his disciples.* 1.1313 Let vs therefore continue in the grace of God, and with purpose of heart cleaue stedfast∣ly vnto the Lord. The ambitious man he doth not so much thinke of his present honour, as his minde runnes vpon a plus vltra, he looks still forward, and gladly he would be high∣er. The couetous man likewise he doth not so much thinke what riches he hath, as his minde runnes vpon more, more, and still he looks forward after more and more. Shall they still looke forward towards these vaine and transitorie things, and so thirst after them that the more of them they haue the more they runne after them; and shall not we much more looke forward towards the marke that is set before vs in our Christian race, and the ne••rer that we come to it runne the faster vnto it? Let the children of light learne this wisdome of the children of this generation, to follow hard towards the marke that is set before them. Let vs so runne that we may obtaine: and let vs neuer be weary of well-doing: for in due season we shall reape if we faint not. Blessed is he that con∣tinueth vnto the end, for he shall be saued.

The second thing which hence I obserue is, what marke we must propose vnto our selues in running our Christian race vnto which we must endeuour, towards which we must fol∣low, and which we must alwaies haue in our eyes, and that i•• Christ Iesus, that we may perfectly know him, whom to know

is life euerlasting. On Christ Iesus must our eyes alwaies be set, and on the perfect knowledge of him must our desire be setled. For he is the way, the truth, and the life: the way,* 1.1314 there∣fore we must begin in him, continue in him, and end in him, walking by him vnto him: He is the truth, wee must still ••herefore looke towards him if we will not be deceiued: He ••s the life, we must therefore runne vnto him if we will not ••leepe in death. He is Alpha, and Omega, the beginning, and ••he ending, in regard both of the being, and of the power, and ••f the actions, and of the dispositions of all creatures, so that ••s of him, and through him, and for him are all things, so vn∣••o him and his glory are all things to be referred. And see ••hat great reason there is to moue vs to looke still towards ••im as the marke toward which we are to follow as hard as we ••an. For doth not he still looke towards vs, and call vpon vs, ••rying and saying,* 1.1315 Come vnto me all yee that are weary and la∣••en, and I will ease you? Doth he not stand still stretching out ••is armes, as alwaies most ready to receiue vs if we will come ••nto him? Nay doth he not oftentimes when we are turning ••ut of the right way wherein we should walke, hooke vs in ••gaine with his rod and his staffe, and lead vs as it were by the ••nd vnto himselfe? Yea such is the louing kindnesse of our ••weet Sauiour, that he will haue vs to runne after him, and he ••ill draw vs that we may runne after him; that he will haue vs ••o follow hard towards him as our marke, and he will guide v•• 〈◊〉〈◊〉 our way which leadeth vnto him; that he will haue vs to ••ake speede to come vnto him, and he will inlarge our hearts ••hat we may runne the way of his commandements, and so ••ome vnto him. Such is the marke set at the end of our Chri∣••tian race, not a dead marke which helpeth the runner no∣••hing in his race, but drawing vs vnto himselfe, that where he 〈◊〉〈◊〉 there we may be also. This was the marke that the Apostle ••anne at, and this is the marke that we should runne at, to ••now him perfitly, and the vertue of his resurrection &c, ••hereby we might attaine to the resurrection &c.

Here then we learne why it is that so few runne as they ought in the Christian race. The most part of men haue an other marke that they runne at. Some runne at riches, some

at honors, some at pleasures, some at ease, some at skill and knowledge in the things that are done vnder the Sunne, and on these things are their eyes set, and their mindes wholly bent. But the least summe make Christ Iesus the marke whereat they runne; to know him is the thing whereon the fewest mindes are bent: He is farthest out of light, and far∣thest out of minde with the most men. Not running then a•• the right marke, how can we but runne amisse? Beloued, yee see what the marke is whereat we should ayme in the whole course of our life. Let the children of this world pricke at their seuerall markes as they list; but let vs follow hard to∣wards the marke Christ Iesus. He is that marke whereat if we be Christians we should ayme in our whole race. Let our eyes be still set, and our mindes alwaies bent vpon him. If wee walke towards him he will direct our goings in his paths 〈◊〉〈◊〉 for his owne names sake. A better marke we cannot haue, and another marke we ought not to haue. There is no run∣ning, if we runne as we ought, but to him; neither any run∣ning to him, but by him. Let vs therefore by him runne vnto him, and in all things let vs still looke vnto him. The race is well runne when at the races end we come to such a marke; and well may we runne through cold and nakednes, through stripes and imprisonments, and all kinde of difficulties to come to such a marke: whereunto we can no sooner come, but straight we haue the prize for which we runne, euen glory and immortalitie in the highest heauens. Let vs therefore so runne that we may obtaine, let vs runne till we come vnto the marke, that we may obtaine the price of the high calling of God in Christ Iesus. And let this suffice to be spoken touch∣ing the second qualitie of runners.

The third qualitie of runners whereby the Apostle makes proofe of his incessant running in his Christian race, is this, that runners keeping in minde the price for which they runne, make haste vnto the marke for the price that they may ob∣taine. In this also the Apostle professeth that hee matched euen the best runners, in the last words when he saith, that 〈◊〉〈◊〉 followed hard toward the marke for the price of &c. In which words by the price is signified that inheritance immortall and

vndefiled which is reserued in heauen for vs; and it is called ••e price of the high calling of God in Christ Iesus, because it 〈◊〉〈◊〉 the glory of Gods children whereunto God from on high ••••th called vs in Christ Iesus. As therefore the Apostle before ••rofessed that he ranne and lookt not backe to that which was ••ehinde, and that he ranne and gaue not ouer to follow that ••hereon his eyes were alwaies set; so now he professeth that ••e ranne and hastned his running for to obtaine the price of ••••ory and immortalitie in the heauens, whereunto hee was ••••lled by God in Christ Iesus. All sufficient proofes that the ••postle came apace as he that desired to obtaine.

Hence then I obserue, that life euerlasting and glory in the ••eauens is the price and reward of our holy and constant run∣••ing in our Christian race. Which our Sauiour signifieth ••hen vnto them that endure hatred, persecution, and contu∣••elies for his sake he saith, Reioyce and be glad,* 1.1316 for great is your ••••ward in heauen. Our Apostle likewise sheweth the same, ••here he saith,* 1.1317 that God will reward euery man according to his ••orkes; to them which by continuance in well-doing seeke glory, ••••d honor, and immortalitie, eternall life.* 1.1318 And to the Colossians ••••so, where speaking vnto seruants he saith, whatsoeuer yee doe, ••e it heartily as to the Lord, knowing that of the Lord yee shall re∣••••iue the reward of the inheritance. All which places, and many ••ther which might be produced to the like purpose, doe ••lainely shew, that eternall life is the reward of our holy ••alking with God in such good workes as he hath ordeined ••••at we should walke in them. A notable price to runne for, ••nd a notable incouragement vnto the runner. For can we ••unne for a better price then for eternall life in the heauens? Or can a better reward for our incouragement in our Chri∣••••ian race be giuen vs than eternall life in the heauens? How ••hould not this make vs to prouoke one another vnto loue, ••nd good workes? How should not this make vs runne the ••ace of a holy life, breaking through all impediments, and ••ot intermitting our course vnto the end?

But here we must know that though we run for this prize, ••et this prize is not giuen vs for the merit of our running, and ••hough this prize be the reward of our running, yet doe wee

not merit this reward for our running.* 1.1319 For it is not in him th•• willeth, nor in him that runneth, but in God that sheweth mercie. The Lord in mercy hath set downe this prize of our running, and in the like mercie giues it vnto him that runnes out vnto the marke, but not for the merit of his running. This one place at this time may serue for a full proofe of this point. The Apostle ranne for the prize, but it was for the prize of the high calling of God in Christ Iesus. He doth not say for the prize that was due vnto him; albeit it was due vnto him, though not for his merits sake, yet for the promise sake made in mercie: but he ranne for the prize of the high calling of God in Christ Iesus. Which in that it was the prize of the high calling of God, it is plaine that it is giuen in mercie by him that hath called vs in mercie, and likewise in that it is the prize &c. in Christ Iesus, it is plaine that it is giuen in merc•••• through Christ Iesus, in whom onely we are called vnto glo∣rie and life euerlasting. It is ordained then that wee should runne for this prize: for no man obtaineth it but he that run∣neth for it, and therefore the Apostle ranne for it: but it is the prize of our high calling to be the sonnes of God, giuen vs in mercy by God that hath called vs in mercie, and giuen 〈◊〉〈◊〉 in Christ Iesus by God that hath called vs in Christ Iesus to be partakers of his glory.

Here then behold and wonder at the louing kindnesse of our God. We must runne and we shalbe very well rewarded. For if we runne, albeit we can merit nothing by our running, because when we haue done what we can we are but vnprofi∣table seruants, yet in mercie will he giue vs an euerlasting crowne of glory. A good reward for a meane seruice perfor∣med but meanely by him that runnes the best. And therefore the greater the goodnes of our God who giueth such reward in mercie where there wanteth all merit. The mercie of our God should stirre vp our thankfulnes vnto our God, and the great reward which in mercy he doth giue should make 〈◊〉〈◊〉 runne the waie of his commandementes.* 1.1320 All that euer wee can doe or suffer is not worthy of that glory which shalbe shewed vnto vs. Yet if we suffer willingly for Christ his sake and doe the workes of our calling, he will in mercy giue vnto

vs an incorruptible crowne of glory. Let our mouthes there∣••••re be filled with his praise and honour all the day long who ••••ere there wanteth merit sheweth such mercie. And if du∣••, or loue cannot preuaile with vs, yet let this inestimable ••••ward perswade vs to runne the way of his commande∣••entes. In a word we know that our labour shall not be in ••ine in the Lord. Let vs therefore abound in euerie good ••orke, and let vs runne with patience the race that is set be∣••••re vs.

The next and last thing which hence I obserue, is that as ••od hath chosen vs in Christ Iesus, so hath he called vs in ••hrist Iesus.* 1.1321 The former appeareth by the Epistle to the E∣••••esians; the later by this place of our Apostle, and many o∣••••ers. Yea Christ Iesus alone it is in whom and for whom ••••d hath blessed vs with all spirituall blessing in heauenly thinges,* 1.1322 〈◊〉〈◊〉 the Apostle both speaketh there, and manifestly sheweth ••oth there, and elsewhere. For in him are we predestinate, 〈◊〉〈◊〉 him are we chosen, in him are we called, in him are we a∣••••pted, in him are we iustified, in him are we sanctified, and 〈◊〉〈◊〉 him through hope are we glorified, and in him are all ••e promises made vnto vs both of the life present, and of ••at that is to come. If we had beene called in Peter, or in ••aule, or in Moses, then might we haue belieued in them, ••nd lookt vnto them as vnto the marke that is set before vs. ••ut now that we are called in Christ Iesus, we are to belieue in ••••m, and alwaies to looke towardes him in the whole course ••f our life. In him we haue all thinges, and in him shall our ••••y bee made perfit.

Let this then teach vs to reioyce onely in Christ Iesus, in ••hom onely wee are called, and in whom onely wee are ••lessed. In our selues we are nothing else but bondslaues of ••atan, Children of wrath, a naughty and crooked nation, vn∣••ble altogether to thinke, or speake, or doe any thing that is ••ood, abominable, disobedient, vnto euery good worke re∣••robate, and not onely neare vnto cursing, but cursed. But in ••ur Christ Iesus we are freede from sinne and condemnation, ••nd made the seruants of righteousnes and heires of saluation, ••••d in him we are called vnto that high calling to be the sons

of God, and haue all the priueledges that belong vnto the sonnes of God. Let vs therefore reioyce in him alwaie, let our songs be made euer of him and dayly let vs praise him. Let vs iudge whatsoeuer is best to be but dung for the excel∣lent knowledge sake of him, and let vs in all thinges grow vp in him &c.

LECTƲRE LXIV.

PHILIP. 3. Vers. 15.16.

Let vs therefore as many as be perfect be th•••• ••••¦ded: and if ye be otherwise minded, God shall re∣ueale &c.

NOw the Apostle hauing thus in particular told the Philippians what he thought of Christ, and likewise of all things without Christ, 〈◊〉〈◊〉 goeth from the particular vnto the generall and exhorteth that this truth which he ha•••• professed may be generally receiued, and approued. And if any of them will not happily presently re∣ceiue this truth, yet he signifieth his hope that God will after∣wards reueale it to them that they may embrace it wi••h him, and in the meane time till God reueale it and make it knowne vnto them, he exhorteth that such grounds of the truth as already they had might with one accord be receiued and maintained. This I take to be the generall meaning of these words in these two verses. Now let vs yet a little more parti∣cularly sift and examine the meaning of them.

Let vs, saith the Apostle &c.] This speech, yee see, is ex∣hortatiue in that he saith, let vs be thus minded; and ye see like wise that the exhortation is made by way of conclusion from the particular example of the Apostle vnto the Philippi•••••••• generall, in that he saith, Let vs therefore as many as be perfe••••; and ye see that it is to bring ouer his own priuate example vn∣••o

a generall doctrine in that he saith, Let vs therefore as many ••••s be perfect be thus minded. Let vs therefore: therefore, why? euen because I your Apostle by whom ye haue beleeued am ••hus minded as I haue told you, let vs therefore as many as bee perfect be thus minded. Thus minded? How? to renounce all confidence in the flesh, to iudge all our owne righteousnes by workes whatsoeuer to be but dung, to reioyce only in Christ Iesus, and his righteousnesse which is through faith, to thirst after the knowledge of Christ, and of the vertue of his resur∣rection, and acknowledging our want of perfection in the knowledge of Christ, incessantly to runne forward in the Christian race vnto perfection forgetting that which is be∣hind, and endeauouring our selues vnto that which is before, and following hard towards the marke for the prize of the high calling of God in Christ Iesus, let vs be thus minded, e∣uen as many of vs as be perfect. Yea, but who were those? were there any such? Did not the Apostle immediately be∣fore deny that he was perfect? How then doth he now say, let vs as many as be perfect &c. We must vnderstand that the A∣postle doth not here speake of any that were perfect indeed either in knowledge, or in obedience, but he speaketh partly vnto those that thought they were perfect, and partly vnto those that by their holy walking shewed that they were in the way to perfection, that both they that thought themselues perfect, and they likewise that by their holy walking shewed plainely that they were in a better way to perfection than o∣thers, would thinke as he did touching the points before men∣tioned, and controuersed betwixt him and the false Teachers. Yea but is not his exhortation generally vnto all? Why then doth he require it of them that be perfect? His exhortation is indeed generall vnto all that all would thinke as hee did touching the points mentioned before from verse 3. to this 15. But lest any man should thinke that he spake especially vnto the vulgar sort of men, and prescribed this rule only vn∣to those that were babes in Christ, therefore he sheweth pre∣cisely that this is a rule which whosoeuer among them thought himselfe to be, or were more perfect than others ought to keepe, euen to be so minded as Paul was in the things

mentioned aboue. And besides it was not so needfull to speak vnto them by name as it were that knew and acknowledged their owne wants, that they should not thinke themselues perfect, as to them that either thought themselues, or were thought of others to be perfect. Vnto them principally as by name the admonition was most needfull that they should be so minded as Paul was, as in the rest of the points, so in the acknowledgement of their owne imperfection, and in the pursuit after perfection. It followeth.

And if ye be otherwise minded &c.] This sheweth that the Apostle thought or rather knew that he should not be able to perswade all to be of the same minde with him in the things mentioned, but that some through the suggestions of the false Teachers would thinke otherwise then hee thought of those points. Yet see how kindly he dealeth with those, If, saith he, ye be otherwise minded so that ye do not yet thinke as I your A∣postle do of these points, euen of Christian perfection, but rather are of another iudgement, yet I doubt not but as God hath begunne to reueale his sonne Iesus Christ vnto you by my preaching, so hee will also in his good time reueale and make knowne vnto you this same thing wherein ye now dis∣sent in iudgement from mee, and will not suffer you to bee holden of this error; he will I doubt not in his good time by the ministerie of his seruants through the powerfull operati∣on of the holy spirit open the dimme eyes of your darke vn∣derstanding, that ye may see both that ye erre in this wherein ye dissent from me, and that this is the truth whereunto I now exhort you. To gather then the summe of the Apostles mea∣ning in these words, it is as much as if the Apostle had thus said: I am thus minded, as I haue told you, touching mine owne righteousnes which is by workes, touching the righte∣ousnesse of Christ which is through faith, and touching Chri∣stian perfection in generall. Let vs therefore euen all of vs, not only those which are but babes in Christ, or of the vulgar sort, but euen as many as either think our selues, or are thought by others to be perfect be thus minded as I am touching these points: and if any of you dissent in iudgement from mee, and doe not thinke as I doe touching Christian perfection.

God will, no doubt, in his good time by the ministerie of his seruants through the powerfull working of the holy Ghost open the dimme eyes of your darke vnderstanding, that ye may see both your owne error in dissenting from me, and the truth of that whereunto I exhort you. Which being the A∣postles meaning, as I take it, in this verse, now let vs see what obseruation wee may gather hence for our vse and in∣struction.

1. Therefore in the Apostles exhortation when he saith, let ••s as many as be perfect be thus minded, I note that as many as follow after Christian perfection are to be so minded touch∣ing workes, and touching Christ as the Apostle was; inas∣much as they are not perfect that thinke themselues already perfect either in the knowledge of Christ, or in holy obedi∣ence, but they rather that acknowledging that they haue not yet attained vnto perfection, doe renounce all things without Christ, reioyce only in Christ, & feeling a sense of the know∣ledge of Christ, and of the vertue of his resurrection in them∣selues, labour daily more and more to grow with all spiritu∣all growth therein in certaine hope of the prize of the high calling of God in Christ Iesus. Hence then I obserue what Christian perfection is, namely a gift of the holy Ghost wher∣by we renounce the flesh, reioyce in Christ, and haue such a sense of the knowledge of Christ, and of the vertue of his resurrection in our selues, that acknowledging our want of perfection therein we labour to grow and encrease daily more and more therein, and so incessantly runne after perfection in them, that as good runners we forget that which is behind, and endeauour our selues to that which is before, and follow hard towards the marke for the prize of the high calling of God in Christ Iesus. So that vnto Christian perfection there are foure things necessarily requisite. The first whereof is, iustification by the righteousnesse of Christ imputed to vs through faith without workes. For so onely are we perfit if we be found in Christ Iesus, not hauing our owne righteousnes which is by workes, but that which is through the faith of Christ, euen the righteousnesse of God through faith. And therefore the Apostle telleth the Colossians in the next Epistle,

that he and Timothie preached and taught euery man in all wisdome,* 1.1323 that they might present euery man perfect in Christ Iesus. And in the next Chapter he telleth them that they are compleate in Christ, in whom dwelleth all the fulnesse of the godhead bodily. Both which places plainely shew that were perfect; but how? not in our selues, but in Christ Iesus. And in him onely are we perfect, because onely being in him no•• our sinnes, but Christ his righteousnesse is imputed vnto v•• and because all perfection is originally in him, and is only de¦riued vnto vs as we are in him. Being then in him our s••nne and imperfections are hidde and couered, being in him his righteousnesse and obedience are imputed and reckoned vn∣to vs, and being in him that perfection which originally is in him is deriued vnto vs, and so onely are our imperfections couered, his righteousnesse imputed, and his perfection deri∣ued vnto vs as we are in him. For if any man be not in him he is cast out as a branch and withereth.* 1.1324 This then is necessari∣ly requisite vnto Christian perfection that we be in Christ Ie∣sus, not hauing our owne righteousnesse by workes, but his righteousnesse by faith. And from this as from the fountaine doe all those other things which are necessarie vnto Christian perfection issue and spring.

The 2. thing necessarily requisite vnto Christian perfect••∣on is our regeneration & sanctification by the spirit of God, for so onely are we perfit if by the power of the quickening spirit working on our soules & spirits we haue a feeling know∣ledge of Christ Iesus in our owne soules, and doe feele in our selues a dying vnto sinne and a liuing vnto righteousnesse by the vertue of Christ his death and resurrection. And there∣fore the holy Ghost exhorting vs often to be perfect, doth al∣so exhort vs to cleanse our selues from all filthinesse of the flesh and spirit,* 1.1325 and to grow vp vnto full holinesse in the feare of God; to mortifie the deedes of the flesh, and to be renued in the spirit of our mindes. And why? No doubt one cause is, because otherwise we cannot be as he exhorteth vs to be, perfect. For what perfection can there bee where there is no dying vnto sinne which is our bane and imperfection, and no liuing a holinesse and righteousnes, which is the onely way vnto perfe∣ction?

Our sinnes doe make a separation betweene vs and our ••od in whom alone we are perfect,* 1.1326 and it is the spirit of san∣••ification whereby wee are engraffed into Christ Iesus, in ••hom only we are perfect. This then is also requisite vnto ••hristian perfection, that we feele in our selues a mortificati∣•• of the old man, and a quickening of the new man through ••••e power of the spirit by the vertue of Christ his death and ••••surrection.

The third thing necessarily requisite vnto Christian per∣••••ction is a feeling and acknowledgement of our owne imper∣••••ction both in knowledge, and in obedience: for so only doe ••••e grow vnto Christian perfection, if in an holy feeling of ••••r wants and imperfections wee poure out our complaints ••nto our God, and acknowledge our wants vnto the Lord. It ••as the conceit of their perfect knowledge, that made the ••orinthians that they knew nothing as they ought to know: ••nd it was the conceit of their owne perfect righteousnesse ••••at made the Pharises that they neuer sought the true perfect ••••ghteousnesse of Christ Iesus. But Dauid hauing said,* 1.1327 I haue ••••ned against the Lord,* 1.1328 streight-way the Prophet Nathan said ••nto him, the Lord also hath put away thy sinne: And the Publi∣••ane hauing smitten his breast, and said, O God bee mercifull ••nto mee a sinner, the holy Ghost giueth him this testimonie that ••e d••parted to his house iustified rather then the Pharsie, or if wee ••••ke the sense of the place, he departed home to his house iu∣••••ified, and not the Pharisie.* 1.1329 And the Theefe vpon the crosse ••auing first confessed and said, we are indeede righteously here, ••••r we receiue things worthy of that we haue done; and afterwards ••raied and said, Lord remember me when thou commest into thy ••ingdome, by and by Iesus said vnto him, verily I say vnto thee 〈◊〉〈◊〉 day shalt thou be with me in Paradise. And generally this is ••rue, that onely they follow Christ who deny themselues, on∣••y they come vnto God who feele their wants in themselues, ••nely they seek vnto God who are confounded in themselues, ••nd consequently only they come vnto Christian perfection ••hose hearts are touched with the feeling of their imperfe∣••tions. This then is also requisite vnto Christian perfection ••hat in an holy feeling of our owne wants wee acknowledge

our imperfection in euery grace of God.

The 4. thing necessarily requisite vnto Christian perfecti∣on is, an earnest endeauour & constant care to grow in grace, and in the knowledge of our Lord and Sauiour Christ Iesus. For so onely are we perfect in some degree if wee follow hard after perfection, and if with an enflamed desire after the good things of God we labour to encrease daily more and more in all holinesse and righteousnesse. And therefore the Apostle exhorteth saying,* 1.1330 Follow hard, for so the word signifieth, fol•••••• hard after peace with all men, and holinesse, without which no man shall see the Lord. Where the Apostle doth not limit his exhor∣tation by any circumstance of time, but follow in thy nonage, follow in thy ripe age, follow in thine old age, still follow; for still it is said vnto thee, follow hard after peace and holinesse. And why? euen because none ouertaketh but he that follo••∣eth.* 1.1331 And our Sauiour pronounceth a blessing vpon the hea•• 〈◊〉〈◊〉 them that hunger and thirst after righteousnesse. Which shewe•••• that where there is this feruent desire to grow vp in godlines, and this hungring and thirsting in our soules after the thing•• that belong vnto our peace there is a blessing vpon the hea•• of euery one that doth so. And why did our Apostle follow hard that he might comprehend euen as hee was comprehen∣ded of Christ Iesus, but because they onely at length attaine vnto perfection who in the meane time follow hard after it. This then is also requisite vnto Christian perfection that wee labour to grow vp in godlinesse, and to encrease in all manner holy conuersation. That all these things are necessarily re∣quisite vnto Christian perfection this generall exhortation inferred by way of conclusion vpon the things mentioned in the particular example of our Apostle sheweth most plainly; as also that in these things alone doth Christian perfection consist, vnlesse any man will take vpon him more exactly to describe it than the Apostle hath done.

Hence then wee may learne to descrie the notable grosse∣nesse of that Monkish perfection which our aduersaries tell vs so much of.* 1.1332 For aske our aduersaries, or aske a Monke whether he be perfect, he rubs no more at his answer then the young man in the Gospell did, but he, he is perfect, and why

should any man aske the question whether he be perfect. And 〈◊〉〈◊〉 proofe hereof he will tell you, that besides keeping of ••ods commandements, whereunto wee are all bound both 〈◊〉〈◊〉 precept, and likewise by promise in our baptisme, besides ••is he hath vowed chastitie, pouertie, obedience, pilgrimage, ••fficient badges of his perfection. He meddles not with the ••ings of this life, nay he cares not for them, nay he hath for∣ken all to follow Christ. The Pharisie that is no extortioner, 〈◊〉〈◊〉 vniust man, no adulterer, that fasts twise in the weeke, that ••ues tithe of all that euer he possesseth, is no body vnto him. ••he young man that had kept all the commandements from ••s youth is no body vnto him. Hee hath wholly sequestred ••mselfe vnto contemplation, and giuen himselfe vnto God, 〈◊〉〈◊〉 that the least thing that he doth, euen his sitting, his stan∣••ing, his eating, his sleeping, euen the least thing that he doth 〈◊〉〈◊〉 better and more acceptable vnto God then the best workes ••ther of the first or second table, which the faithfull being ••aried doe performe. Thus doth he boast of his perfection, 〈◊〉〈◊〉 if he were the man, and none but hee, that were deare in ••ods sight, and that were worthy to rest in his holy tabernacle. ••ut how farre wide is he of the true and Christian perfection ••deed? It is not the righteousnesse of Christ Iesus that hee ••ands vpon, but vpon his owne righteousnesse by his owne ••oly and vnspotted life. He doth not cast downe himselfe in ••y sense and feeling of his owne wants and imperfections, ••t hee dares to stand and to shew himselfe in the presence of ••e most high. Hee doth not daily more and more die vnto ••nne, and liue vnto God, but he is as dead vnto sinne, and li∣••ing vnto God, as if hee were already in the bosome of God. ••ee doth not endeuour to runne forward from perfection to ••erfection, but hee hath already attained vnto that whereat ••ther men are to runne. So that as it is said of some,* 1.1333 that when ••hey professed themselues to be wise, they became fooles, so may it ••e said of these, that when they professe themselues to be per∣••ect, they shew plainly that they are void of all Christian per∣••ction, at least if the Apostles description of Christian per∣••ection may preuaile before theirs: for by the Apostles de∣••cription it is cleare that indeed they are not come vnto any

perfection in the schoole of Christ, but are quite void of all Christian perfection.

The second vse which we may make of the former obserua∣tion, is, that thence we may learne to trie what perfection we are growne vnto in the schoole of Christ. For doe wee reioyce only in Christ Iesus, renouncing all our owne righteousnesse which is by workes, and quietly reposing our selues in his righ∣teousnesse through faith in his bloud? Doe wee feele in our selues a dying vnto sinne, and a liuing vnto God in righteous¦nesse through the vertue of Christ his death and resurrection, by the power of the spirit regenerating vs vnto a liuely hope in Christ Iesus? Doe wee in our soules feele and from our hearts acknowledge our regeneration and our sanctification by the contagion of the flesh to be so vnperfect, as that wee finde in our selues many wants and many imperfections? Doe wee labour and endeuour to grow in grace and in the know∣ledge of our Lord and Sauiour Iesus Christ, to be perfect as he is perfect, to be holy as hee is holy, and to proceed from strength to strength vntill we become perfect men in Christ Iesus? Here is the substance of that perfection which o•••• good God requireth of vs in this life. If it be thus with vs, we may assure our selues that we haue well profited in the schoole of Christ, and that we are growne vnto very good perfection. There was a time indeed when it was said vnto vs, This doe, and thou shalt liue; and againe, Cursed is euery one that continueth not in all things that are written in the booke of the law to doe them and in this time there was no perfection but in the perfect fulfilling of the whole Law of God; so that all of vs were vn∣der the curse, and all of vs were in thrall vnto that mortall enemie of mankinde the deuill, because it was impossible for vs to fulfill the Law of God. But when it pleased the euer∣lasting King of glory in infinite mercy towards vs to send his owne Sonne in the similitude of sinfull man for sinne to con¦demne sinne in the flesh, then this thrall vnto Satan, this curse of the Law, this yoke of the Law which neither we nor our fa¦thers were able to beare, was taken from our shoulders: for that which the Law required of vs, but which was impossible for vs to performe,* 1.1334 that Christ Iesus himselfe fulfilled in our

flesh, that the righteousnesse of the Law might be fulfilled in vs which walke not after the flesh, but after the spirit And now if by faith wee put on Christ Iesus and his righteousnesse, and by the vertue of his resurrection die vnto sinne, and liue vnto righteousnesse, and acknowledging our owne wants and im∣perfections, doe studie and endeuour daily more and more to liue righteously, and soberly, and godly in this present world, this is the perfection which Christ requireth of vs.

A blessed sending of such a Sonne, and a blessed birth of so sweet a Sauiour, worthy to be celebrated by a perpetuall re∣membrance for euer. The sending of him vnto vs was the greatest token that euer was of God the Fathers loue towards vs; and his comming into the world in the similitude of sin∣full flesh was the ioyfullest comming that euer was; so ioyfull, that an Angell from heauen brought the tidings thereof, and therein of great ioy that should be to all people; that a multi¦tude of heauenly souldiers praised God thereat, and said, Glory be to God in the high heauens, and peace in earth, and towards men good will; that certaine wise men came then from the East Country to worship him; that the shepheards when they had seene the babe with his mother, published abroad the thing that was told them by the Angell of that childe; that Simeon taking him in his armes, praised God and said, Lord now lettest thou thy seruant depart in peace, &c. and that Anna spake of him to all that looked for redemption in Ierusalem. Of which most ••oyfull birth wee at this time doe celebrate a most ioyfull re∣membrance, and should so celebrate it euen as these holy Saints of God did, not in excesse of banquetting and feasting, not in immoderate gaming and sporting, not in idlenesse or wantonnesse, but in honouring of his name, in singing vnto him praise and thanksgiuing, and in telling of his saluation from day to day. So did they celebrate his birth as wee haue heard, and so should wee celebrate the remembrance of his birth. All other celebration is rather an heathenish imitation then any religious obseruation. Let vs therefore as at all other times, so at this time sound out his praises in the middest of the great congregation, who hauing fulfilled that for vs in his flesh which wee could not, doth now require of vs no more

then he giueth vs: for he requireth of vs perfection, and he gi∣ueth vs perfection, not an absolute perfection, but such as he requireth of vs in this life.

To come then againe vnto our point, will we trie how wee haue profited in the schoole of Christ, and vnto what perfe∣ction wee are growne? Sift the points and see. If wee haue faith in Christ Iesus, whereby wee take hold of his righteous¦••esse, if wee feele in our selues the vertue of Christ his death and resurrection by the death of sinne, and the life of righte¦ousnesse, if in heart and voice through a Christian feeling thereof we acknowledge our owne imperfection, and if there¦upon wee labour to increase in holinesse and righteousnesse with all godly increasing, then haue wee well profited in the schoole of Christ, and then are wee growne vnto good perfe¦ction. For, as I told you before, this is the substance of that perfection which God requireth of vs in this life. Howbeit, this withall wee must note, that there be degrees in this perfe∣ction: for when by Gods mercy we are come so farre, that the spirit beareth witnesse vnto our spirit, that in some measure we haue attained vnto all these points of Christian perfection, yet may we not here stand still, but we must goe forward from grace vnto grace. Vntill wee come vnto the marke at our ra¦ces end wee must runne forward, and daily grow from perfe∣ction to perfection. We must labour daily to increase in faith, that we may daily more and more be established in the righte∣ousnesse of Christ. We must daily subdue the flesh vnto the spirit, that wee may daily more and more be begotten by the spirit vnto a more liuely hope in Christ Iesus. We must daily cast downe our selues before the Lord, that hee may daily more and more lift vs vp. We must daily follow hard towards the marke, that wee may be daily more and more holy in all manner of conuersation. And therefore it is that wee doe so often communicate at the Lords Table, namely that our faith and obedience may by degrees bee daily more and more strengthned and increased. There needs but once entring in∣to the Church by the Sacrament of Baptisme; but being en∣tred into the Church, our soules must be often fed and nou¦rished vnto euerlasting life by the Sacrament of the Lords

Supper. And faith is at once begotten in vs by the ministerie of the word, but both our faith and our obedience must be of∣••en and confirmed increased both by the ministerie of the word, and by the holy vse of the Lords Supper. By an holy ••nstitution therefore of the Lord we doe often come vnto this ••oly Table, that so often as wee eat of this bread and drinke ••f this cup, we may so often both renew the remembrance of Christ his blessed death and passion, and so often haue our weake faith holpen and strengthened. For a•• herein we con∣••inue the remembrance of that his blessed death and passion ••ntill his comming againe, so haue wee hereby a sure pledge ••nd full assurance of our incorporation into the body of Christ Iesus to be made one with him, and he with vs. But ••efore we come vnto this holy Table, it is necessary if we will ••aue our faith holpen and strengthned thereby, that we duly ••nd diligently examine our selues, and in all holy reuerence ••repare our selues thereunto. We must proue our selues, as ••he Apostle willeth, whether we are in the faith, that is, whe∣••her we beleeue that the punishment of our sinnes is fully dis∣••harged in Christ Iesus, and that whatsoeuer saluation he hath ••urchased for his children belongeth euen to vs also. For this ••aith we must haue before wee come hither, our comming hi∣••her being not to haue this faith wrought in vs, but to haue this ••hich already wee doe beleeue more fully assured vnto our ••oules and consciences. Againe, wee must trie and search in ••ur owne soules what contrition and sorrow of heart there is ••n vs for our sinnes past, what detestation and loathing of ••inne we finde in our selues, and what purpose and resolution of heart there is in vs to forsake our old wayes, and in the ••hole course of our life hereafter to conforme our selues vnto Gods will set downe in his holy word. For vnlesse these things be in vs, we are no meet guests for this holy and heauenly Ta∣ble. We must also search and see whether we be in peace and ••oue with all men: for if thou bring thy gift vnto the Altar,* 1.1335 and there remembrest that thy brother hath ought against thee, there thou must leaue thine offering, and goe, and first be reconciled vnto ••hy brother, and then come and offer thy gift. If hauing thus exa∣mined our selues we come vnto this holy Table, then here we

haue sealed vnto vs our communion with Christ, then here we haue assured vnto vs all the benefits of Christ his death and passion. That therefore hereby wee may receiue all holy increase of our faith, let vs with all holy reuerence come at this time vnto this Table. And in the whole course of our life let vs labour by degrees to proceed from perfection to perfe∣ction. Let vs daily stirre vp euery good grace of God in vs, that seeking by continuance in well-doing, honour, and glory, and immortalitie, we may in the end receiue the prise of the high calling of God in Christ Iesus. And to conclude with this of our Apostle, let vs as many as would bee perfect bee th•••• minded as our Apostle was touching our iustification, touch∣ing our regeneration, touching the acknowledgement of our imperfection, and touching an holy pursuit after perfection.

LECTƲRE LXV.

PHILIP. 3. Verse 15.16.

And if yee be otherwise minded, God shall reueale it vnto you. Neuerthelesse in that whereunto wee are come, &c.

NOw followeth the second point, where the Apostle signifieth his hope that God would reueale this truth which hee had professed vnto them, which as yet were otherwise minded then he was, in these words, And 〈◊〉〈◊〉 yee be otherwise minded, &c.

And if yee be otherwise, &c.] This sheweth that the Apostle thought, or rather knew that hee should not bee able to per∣swade all to be of the same minde with him in the things be∣fore mentioned, but that some through the suggestions of the false teachers that were amongst them would thinke otherwise then he thought of those points. Yet see how kindly the Apo∣stle dealeth with those: If (saith he) ye be otherwise minded, so

that yee doe not thinke as I your Apostle doe of workes, of Christ, of perfection in the knowledge of Christ, but rather ••••re of another iudgement, yet I doubt not but as God hath begunne to reueale his Sonne Iesus Christ vnto you by my ••reaching, so he will also in his good time reueale and make knowne vnto you this same thing wherein yee now dissent in ••udgement from mee, and will not suffer you to be holden of ••his errour: he will (I doubt not) by the ministerie of his ser∣uants through the powerfull operation of the holy spirit open the diuine eyes of your darke vnderstanding, that yee may see both that ye erre in this wherein ye dissent from me, and that this is the truth whereunto I now exhort you. This I take to be the true meaning of these words. Now let vs see what hence wee may learne, and so wee will proceed vnto that which fol∣loweth in the next verse.

And if yee be otherwise minded, &c.] Ambrose one of the an∣cient Fathers readeth these words thus, And if yee shall be other∣wise minded, God also hath reuealed it, and vnderstandeth them as if the Apostle had thus said, If yee shall thinke of any more then I haue put you in minde of, know that it is by reuelation from God. Which sense and reading if it were true, might in∣deed helpe well to boulster out such humane traditions and superstitious ceremonies as the Church is burdened and pe∣stered withall. But this sense and reading as well because it may seeme to patronage such vnwritten verities, and vnsa∣uory ceremonies, as also for that it is altogether different from the words and meaning of the Apostle, is vtterly to be reie∣cted. For first the Apostle doth not say, if you shall be, but if ye be otherwise minded. Againe, the Apostle doth not say, God hath reuealed it, but God shall or will reueale it vnto you. And lastly, when the Apostle saith, If yee be otherwise minded, his meaning is not that if they thinke more then hee hath put them in minde of, but his meaning is, that if they thinke not as he doth touching the points mentioned, but differ from him in iudgement, yet God will also reueale this truth vnto them as he hath done other truths.

My note hence in briefe is, that we are to take heed how we take things vpon the credit of the ancient Fathers. The Lord

is greatly to be blessed for them, and it is with all thankfulnesse to be acknowledged that they by their godly labours haue greatly profited Gods Church. But yet their words, and the senses which they giue of the Scriptures, are to be weighed in the ballance of the Sanctuarie, and to be examined according to the Scriptures, For this by examination we shall finde, that diuers times they misse the meaning of the holy Ghost, and sometimes they plainly alter the words of the holy Ghost. This place giueth euident witnesse vnto both, where both the words are so altered, and the meaning so missed by this holy Father, as that in both he swarueth from the holy Ghost, as before was euidently shewed. The more to blame they th•••• take a Fathers word for warrant good enough, and thinke their plea good if in the exposition of a Scripture, or debating of a question, they haue the suffrage and liking of one or two Fathers.

The second thing which I note is the manner how the Apostle dealeth with such of the Philippians as differed from him in iudgement euen in these points of righteousnesse and saluation He doth not by and by despaire of them, or reiect them as heretikes, or thunder our sharpe threatnings against them, but in all mildnesse of spirit signifieth his hope that God will reueale their errour vnto them, that they which now are otherwise minded then he is, may be of the same minde that he is. But withall we must note what manner men they were with whom the Apostle dealt thus kindly. They were no such men as wilfully opposed themselues against the truth, or such as were so vtterly bewitched that they would not obey the truth, but such as hauing not long since embraced the truth by his preaching, were now a little seduced, and drawne aside by such false teachers as were crept in amongst them.

Whence I obserue that we are for a time to beare with the ignorance of our weake brethren, and to reteine a good hope of them though they doe not wholly subscribe vnto that truth which we embrace. This also our Apostle teacheth vs to doe where he saith,* 1.1336 We which are strong ought to beare the infirmities of the weake, and not to please our selues: we which are strong in knowledge, in faith, in hope, or any good grace of God ought

••o beare with such of our brethren as doe yet come short of vs ••n any such grace; neither ought we so to please our selues ••herein as to be puft vp in our selues, and to contemne others, ••ut being lowly in our owne eyes we are to hope that God will ••ake their darknesse to be light, and supply what wanteth in ••heir weaknesse. And much to the same purpose is that his ex∣••ortation, where he saith, Brethren,* 1.1337 if a man be fallen by occa∣••ion into any fault, yee which are spirituall, restore such a one with ••he spirit of meeknesse: if a man be fallen by occasion of his ••lesh, of the world, of the Deuill, or of any instrument of Sa∣••an into any fault either of doctrine, or of manners, yee which ••re spirituall, yee which are more strongly susteined by the ••pirit of God, restore such a one with the spirit of meeknesse, ••nd labour to bring him vnto that truth in doctrine, or holi∣nesse of life from which he was fallen. Which sheweth that we are not to giue ouer for forlorne those that are holden with some error, but rather that we are for a time to beare with ••hem, and to hope that the Lord will bring them vnto the ••nowledge of the truth. And see what great reason there is to moue vs hereunto. Did we not all sit in darknesse, and in the shadow of death? Were we not all ignorant of the waies of God, and of the things that belong vnto our peace? Yes surely vntill the day-starre, euen the sunne of righteousnesse arose in our hearts, our mindes were full of darknesse, and the way of truth we knew not. For as the Apostle saith,* 1.1338 The na∣turall man (whose vnderstanding is not yet cleared by Gods spirit, perceiueth not the things of the spirit of God, but they are foolishnesse vnto him. Hath then the Lord in his great mercy towards me made my darknesse to be light, and brought me to the knowledge of his truth, and shut him as yet vp in dark∣nesse and in ignorance? Or, hath the Lord brought vs both to the knowledge of his truth, and hath he suffered him by occasion to fall from the way of truth, and susteined me by the strength of his holy spirit? And shall I in either of these cases insult ouer him, contemne or disdeine him, determine, or iudge rashly of him to be a forlorne man, an Atheist, a re∣probate? Or am I not rather, bending the knees of my soule vnto the Lord for his mercies towards me, to hope that in his

good time he will lighten his vnderstanding that was shut vp in ignorance, or raise him vp againe that was fallen, and in the meane time to beare with the ignorance of the one, and the error of the other? Yes my brethren, so long as their igno∣rance of the truth is vntainted with cankred malice against the truth, we may hope that the Lord will call them at the sixt or ninth or some good houre, and reueale his holy truth vnto them, and in the meane time we are to beare with them, and to support one another through loue. And for this cause, the holy Apostles, when the word which they preached was vnto them that heard them as water powred vpon a stone, yet cea∣sed not to instruct them with all patience, hoping that God would reueale the things vnto them which as yet were h•••• from their eyes.

This then should teach vs not to despaire of them vnto whom the Lord hath not yet reuealed some part of his truth, nor to withhold from them such wholesome instructions and admonitions as may draw them from that ignorance or error wherewith they are holden, but in all godly sort to labour with them, prouing if at any time God will open their eyes that they may turne from darknes vnto light, from the power of Satan vnto God. The Minister is after the example of our Apostle to instruct with all patience them that be ignorant, and them that be contrarily minded in that truth of Christ Iesus which hee hath learned, and to deale with them to be like minded as he is; and if they be otherwise minded, yet to labour with them, and to hope that God will reueale the truth vnto them. Others likewise whose eyes the Lord hath opened to know things that are spiritually discerned, should labour to draw them on vnto the same truth with them. And therefore besides other duties which they should performe vnto them, when they goe vp vnto the house of the Lord, they should say vnto them as they in Esay,* 1.1339 Come let vs goe vp to the mountaine of the Lord, to the house of the God of Iacob, and he will teach vs his waies, and we will walke in his paths; come let vs goe to the Church, come neighbour, come friend let vs go to the Sermon, and there we shall heare what the Lord will say vnto vs, and there we shall be instructed in the truth or

Christ Iesus. But what doe we? We thinke it well if we come ••ur selues, and indeed I wish all would doe so; but though we now our neighbour ignorant, yet do we not either priuately ••lke with him, or say vnto him, come let vs goe to Sermon: ••hich certainely is a defect in vs. For true zeale taketh that ••f the fire, that the truely zealous man would haue all like ••nto himselfe, and the more he hath profited in the know∣••edge of the truth, the more will his heart bee inflamed to ••raw others out of ignorance vnto the knowledge of the same ••ruth with him. And what doe we know but that God hath ••rdeined vs by this or that holy course to be the meanes to ••ring this or that man vnto the knowledge of the truth? Let ••s not therefore despaire of doing good with our weake and ••gnorant brother, but let vs hope so long as there is any hope, ••••at the Lord will reueale his truth vnto him; and in the ••eane time let vs beare with his ignorance, and labour by all ••eanes to bring him to the same minde that is in vs touching ••he truth of Christ Iesus. And this withall let vs weigh: is ••here any of our alliance, or acquaintance, or knowledge whose eyes the Lord hath so opened that he seeth the truth in diuers mysteries of the faith, but yet some things are hid from ••is eyes? let this be an incouragement of our hope that the Lord wil also reueale these things vnto him. For great hope we may conceiue, as we see here our Apostle likewise doth that he which hath begun to reueale the truth in diuers mysteries of the faith vnto them, will also in his good time reueale these ••hings vnto them, which as yet are hid from their eyes. Times we may not prescribe vnto the Lord, for he calleth not all his children to the knowledge of his Sonne at one houre, but some at the third, some at the sixth, some at the ninth, some ••t one, some at another houre, as vnto his heauenly wisdome seemeth most meete, and his truth he doth reueale vnto his children not all at once, but here a litle and there a litle as seemeth best vnto him. But yet we may hope that vnto such as loue not darknesse better than light, vnto such as doe not oppose themselues against the truth, the Lord that comman∣deth the light to shine out of darknesse will in his good time shine in their hearts, and reueale his truth vnto them so farre

as shall be necessarie for them. Though therefore now they doe not embrace the same truth altogether with vs, yet let vs hope that the Lord will also reueale this vnto them wherein they now dissent from vs, and let vs labour with them to the purpose according to that measure of grace that is giuen vnto vs.

The third thing which I note is, that the Apostle saith, 〈◊〉〈◊〉 yee be otherwise minded God shall reueale it: Whereby the Apo∣stle sheweth that he could onely preach vnto them, but it is God that reuealeth his truth vnto them. If they were other∣wise minded than he was, he could not doe withall, his office was to teach the truth, he could not open their eyes that they might see the truth, but that must be let alone vnto the Lord for euer, who alone reuealeth when he will that truth where•••• we were happily long before instructed. Whence I obserue, that in the worke of the ministerie the Ministers of Christ do onely dispense the mysteries and secrets of God, but it is God that reuealeth them vnto vs, opening our eyes that we may see the wondrous things of his law. And therefore it is said that when Peter had preached vnto Cornelius,* 1.1340 and them that we•••• with him, the Holy Ghost fell on all them which heard the ••••ra. And againe it is said that when Paul preached neere vnto Phi∣lippi vnto certaine women that were come together,* 1.1341 the Lord opened the heart of Lydia, that shee attended vnto the things that Paul spake. And often when the Apostles had preached it is said, that the Holy Ghost fell on them that heard, and they beleeued. Whereby is meant that they preached, but the Holy Ghost reuealed, and so their preaching was effectuall as the Holy Ghost wrought with it in the hearts of them that were ordeined vnto saluation. And to this agreeth that of the Apostle,* 1.1342 where he saith, I haue planted, and Apollos watred, but God gaue the increase: and, neither is he that planteth any thing, neither he that watreth, but God that giueth the increase. The Ministers like Gods husbandmen they sowe the seede, euen the immortall seede of his word in the fallow ground of mens hearts, but it is the Lord that giueth the earely and the latter raine, whereby it groweth vp and bringeth forth fruit in some thirty, in some sixty, in some an hundreth

fold. The Ministers of Christ they are they by whom we do ••eleeue, and by whom we doe obey: but it is the Lord that 〈◊〉〈◊〉 the powerfull working of his holy spirit together with the ••ord causeth vs to beleeue, and to obey. This honour the ••ord taketh vnto himselfe, saying,* 1.1343 I will powre out cleane water ••pon you, and yee shall be cleane, yea, from all your filthinesse, ••••d from all your idols will I cleanse you:* 1.1344 a new heart also will I ••ue you, and a new spirit will I put within you, and I will take away ••e stonie heart out of your bodie, and I will giue you an heart of ••••sh; and I will put my spirit within you,* 1.1345 and cause you to walke in ••y statutes, and yee shall keepe my iudgements and doe them: this ••onour (I say) the Lord taketh to himselfe, and this honour ••e will not giue to any other. But here happily you will ••ke me, if the Ministers of Christ onely preach the word, ••nd the Lord reserue this power onely to himselfe to beget 〈◊〉〈◊〉 by the word; if the Ministers of Christ onely teach ••s the way of truth, and the spirit alone lead vs into all ••••uth,* 1.1346 how then doth the Apostle say vnto the Corin∣••••ians, I haue begotten you through the Gospell? and how doth ••e say vnto Timothie, Take heede vnto thy selfe, and vnto lear∣••••ng; continue therein: for in doing this thou shalt both saue thy ••••lfe, and them that heare thee? Whereunto I answer, that the ••••ing, which properly belong vnto God are oftentimes in the ••criptures attributed vnto Gods Ministers, because they are ••••struments which God vseth, and whereby God worketh. So ••n the places alleaged, I (saith the Apostle) haue begotten you ••hrough the Gospell; the Apostle because the Lord vsed him as ••is instrument to beget the Corinthians in Christ Iesus, there∣••ore taketh that vnto himselfe which the Apostle Iames shew∣••••th properly to belong vnto God, where he saith,* 1.1347 that God of ••is owne will begat vs with the word of truth, that we should be as ••he first fruits of his creatures. And in the other place, where ••he Apostle saith to Timothy, In so doing, thou shalt saue both ••hy selfe, and them that heare thee; there power of sauing,* 1.1348 which ••oth onely properly belong vnto the Lord (for it is he that ••aueth, and none besides him) is giuen vnto Timothie, because ••ee was ordeined the Minister of Christ, whom he would vse ••n granting repentance vnto saluation. Many like places

might be brought, where that which properly belongeth vn∣to God is attributed vnto Gods Minister, because of the powerfull operation of Gods spirit by his ministrie. But by this already spoken yee see what in the worke of the ministrie God doth, and what man doth. Man preacheth the truth b•••• God only reuealeth the truth: man soweth the mortall seede of the word, but God onely maketh it to grow and fra∣ctifie: men speaketh the wonders of the law, but God onely openeth our eyes that wee may see the wondrous things o•• his law.

This then should teach you so to thinke of vs as of the Ministers of Christ, and disposers of the secrets of God, b•• to depend vpon the Lord for the reuelation of those holy mysteries which we bring vnto you. We can onely speake vnto your eares, but it is the Lord that must worke in your hearts: we can onely beat vpon the outward sense, but he it is that must open the eyes of your vnderstanding: we can onely bring the word of saluation vnto you, but he it is that by his blessing vpon it must make it the word of saluation vnto you. And therefore when you come vnto the house of God yee should remember to sanctifie your selues, and as the Preacher exhorteth, When yee enter into the house of God yee should take heede vnto your feete,* 1.1349 yee should take heede with what affection, with what deuotion, with what religious desire yee come to heare the word of the Lord. Yee should not not come hither as to an ordinarie meeting, or to a place where yee can be well content to bestow an houre, but yee should come hither prepared with all holy reue∣rence, with soules thirsting after the word of your saluati∣on, and with hearts and eyes lift vp vnto the Lord, that hee will blesse the preaching of the word vnto you, that hee by his spirit will so worke together with his word, that it may bee vnto you the sauour of life vnto life, that hee will incline your hearts to hearken what the Spirit saith and that he will open your eyes that yee may see the won∣derous things of his law. And then surely yee should wrestle well, and should not depart without a blessing. For though wee be but men that speake vnto you, whose

breath is in our nostrils, and though it bee not in vs to ••e grace or vnderstanding to our hearers, yet are wee ••e Ministers of Christ by whom yee beleeue; wee are as 〈◊〉〈◊〉 were the conduits through whom the spirit and the gra∣••••s of the spirit are conueighed vnto you; and we are his ••mbassadors by whome hee openeth and declareth his ••••ly will vnto you. Yea into such a communion hath ••ee ioyned vs with him,* 1.1350 that when Ananias had lied vn∣•••• Peter, he asked him why he had lied vnto the Holy Ghost? ••nd that our Sauiour saith,* 1.1351 Hee that heareth you heareth ••••e. To conclude this point, wee doe pray you in ••hrist his stead, as though God did beseech you through 〈◊〉〈◊〉; and whatsoeuer good grace is wrought in you, it is ••od that worketh the same in you through our ministe∣••••e. Be yee therefore diligent to frequent holy exercises, ••repare your selues with all holy reuerence thereunto, ••ray vnto the Lord that he will blesse his holy ordinance ••nto you; hearken vnto the word, not as the word of ••an, but as it is indeede as the word of God, and receiue ••ith meeknesse the word that is graffed in you, which is ••ble to saue your soules. For thus the Lord reuealeth his ••••uth, and his will vnto his children; neither are we now to ••ooke for any other reuelations but such as the Lord manife∣••teth in and by the word.

Now remaineth the third point to be handled, where the Apostle exhorteth that in the meane time till God reueale ••hat truth which he hath professed vnto them, such grounds of the truth as already they had might with one accord be re∣teined and maintained; which he doth in these words, neuer∣thelesse in that whereunto we are come &c.

LECTƲRE LXVI.

PHILIP. 3. Vers. 16.

Neuerthelesse in that whereunto we are come. Let 〈◊〉〈◊〉 proceede by one rule, and let vs minde one thi••g.

NEuerthelesse in that &c.] In which words the Apostle exhorteth that in the meane time till God reueale vnto the Philippians that truth which he hath professed, such grounds of the truth as already they had receiued might with one accord be retained and maintained. This is the generall scope and meaning of the Apostle in these words. But it will not happily be amisse for the better vnderstanding of them to vnfold and open the meaning of them yet a little more particularly. They depend, as ye see, vpon that which went before. For the Apostle hauing before exhorted the Philippians to be so minded as hee was in the points before mentioned, had also said, and if yee be otherwise minded, God shall also reueale it. Now saith he, neuerthelesse 〈◊〉〈◊〉 that whereunto we are come, as if he should haue said, but in the meane time till God reueale this truth vnto you wherein yee now dissent from mee, in that whereunto we are come, i. for so farre as we are come, for such grounds of the truth, for such articles of the faith and Christian religion as already wee doe generally embrace and agree vpon, let vs proceed in them by one rule, and let vs minde one thing. The word which the Apostle vseth when he saith,* 1.1352 let vs proceede by one rule, is a mi∣litarie word, borrowed from the marching of souldiers vnto the battell, whose manner it is to keepe their ranke, and with∣out any outraying to march along after the prescript rule of their Generall, or Leader. So that it is as if the Apostle had thus said vnto them, let vs for so farre as we are come, like vn∣to good souldiers which turne not aside, but march on along after the prescript rule of their Generall, so let vs walke with∣out turning aside to the right-had, or to the left-hand after

that one rule, let vs beleeue and liue as we are directed by ••••••t one rule of his word vnder whose banner we doe fight; 〈◊〉〈◊〉 vs so farre as we are come walke as Christ Iesus hath taught 〈◊〉〈◊〉 in his holy word. The same phrase of speech is vsed to the ••••e purpose, where it is said,* 1.1353 as many as walke according to this ••••e, i. As many as make this word of truth, this Gospell of ••••rist Iesus now preached and taught vnto you the rule and ••••are of their faith, & life, from which they will not swarue, ••••turne aside to the right-hand or to the left, peace shall bee ••••on them, and mercy, and vpon the Israell of God. Let vs ••••••ceede by one rule, and let vs minde one thing] i. Let there bee 〈◊〉〈◊〉 dissentions amongst vs, but let vs be knit together in one ••••nde, and in one iudgement, being of like affection one to∣••••rds another in Christ Iesus.* 1.1354 For so the phrase of speech ••••re vsed signifieth, to be of one minde, of one iudgement, of ••••e affection one towards another so that nothing bee done ••••rough contention amongst vs, as it plainely appeareth both 〈◊〉〈◊〉 the 2. verse of the 2. Chapter of this Epistle, and by diuers ••••her places where the same phrase is vsed. The summe of all ••••s if the Apostle had thus said: God will in his good time ••••eale his truth vnto them that bee as yet otherwise minded ••••an I am. But in the meane time till God reueale it, let vs 〈◊〉〈◊〉 such grounds of the truth as already we agree vpon, pro∣••••ede both in faith, and in life as we are directed by that one ••••le of his word vnder whose banner we fight, not turning a∣••••••e from it to the right-hand, or to the left-hand, and let vs 〈◊〉〈◊〉 knit together in one minde, and in one iudgement, so that ••••thing be done through contention among vs. This I take 〈◊〉〈◊〉 be the simple and plaine meaning of these words. Now let 〈◊〉〈◊〉 see what profitable notes we may gather hence for our own ••••e and instruction.

The 1. thing which hence I note is, touching the cause of ••issensions in the Church of God, whence it is that there are ••••ch dissensions and diuisions in the Church of God, whereby ••••e vnity and peace of the Church is rent a sunder and bro∣••en. Not to search farther into the causes thereof than this ••••e scripture giueth occasion, out of this Scripture I note 3. ••auses of the dissensions in the Church of God. The 1. is, be∣cause

we doe not with patience expect and waite till God 〈◊〉〈◊〉 his good time reueale vnto vs that truth which as yet is hid 〈◊〉〈◊〉 from our eyes. For such oftentimes is our inconsiderate hea•• ••••¦dinesse, that if we seeme vnto our selues to apprehend this 〈◊〉〈◊〉 that point of doctrine through the suggestions and persuasi∣ons of this or that man, by and by we aduenture the defence and maintenance thereof, though I••••l haue preached, though the Church of God haue beleeued otherwise. We looke 〈◊〉〈◊〉 what it is that the Church hath receiued, but what it is that 〈◊〉〈◊〉 haue apprehended, or if we doe, rather we striue to bring the Church to that which we haue apprehended, than wee 〈◊〉〈◊〉 yeeld vnto that which the Church indeed hath receiued; 〈◊〉〈◊〉 howsoeuer that we teach may hazard the peace and quite of the Church, yet will we not stay our selues, and expect•••• God may farther reueale his holy truth vnto vs. And 〈◊〉〈◊〉 hath beene heretofore, and is at this day one great cause of diuision and dissension in the Church. I might instance i•• diuers heresies wherewith the Church hath beene troubled and which haue in part beene caused because the auth•••• thereof would not waite till God should reueale the truth vn•••• them. If that auncient father Tertullian had waited till God had reuealed vnto him that truth which afterward he did ••••∣ueale vnto him, he had not beene so tainted with the errors o•• the Millenaries, and the Montanists as he was, neither ha•• troubled the Church therewith so much as hee did. And i•• some at this day that trouble the peace of the Church with their strange doctrine would both pray vnto the Lord for the reuelation of his truth, and patiently waite till the Lord should reueale his truth vnto them, we should be more free from di∣sensions than we are.

The 2. cause of the dissensions in the Church of God, 〈◊〉〈◊〉 because we do not proceede by one rule in that whereun•••• we are come. For such oftentimes is our vntowardlinesse, that in the generall grounds of Christian religion where•••• we doe agree we will be slinging out of ranke, and not pro∣ceed by that one rule of his word vnder whose banner we do•• fight. In the primitiue Church all the Churches of Chr•••••• were come vnto that, that they beleeued the resurrection of

the dead, and that they acknowledged iustification by the ••••ghteousnesse of Christ, yet then they proceeded not by one ••••le in these things, but some denied the resurrection of the ••ead of which sort were Hymeneus and Philetus,* 1.1355 and some ••ught that vnto Christ there must be ioyned the workes of ••••e Law to be made righteous before God. Whereupon fol∣••••wed then great dissensions in the Church. In the reformed Churches of Christ at this day generally we are come to this, ••••at we professe that predestination vnto life is not by fore∣••••ght of faith or workes, but by the alone good pleasure of al∣••ightie God; that the children of God cannot finally fall ••om faith or grace; that the children of God may and ought 〈◊〉〈◊〉 assure themselues of their saluation; that it is not in man to ••ue himselfe if he will; that Christ hath freed vs from the of hell by suffering the paines of hell for vs. And if ••e shall not proceede by one rule in these things, but one ••••ape out from another, what else can follow but great dissensi∣ons in our Churches? And is it not a cause of many dissensi∣••ns betwixt the Romish Church and vs that we doe not both ••roceede by one rule in that whereunto we are come? Wee ••re come to this that we agree in the Articles of the Christian ••aith, that we both beleeue in the Trinitie, that wee both be∣••eeue one Catholique and Apostolique Church, that we both ••cknowledge one Baptisme for the remission of sinnes, that ••e both looke for the resurrection of the dead, and the life ••f the world to come. And yet what dissensions betwixt vs ••nd them euen about these thing••? And why? because they do not proceed by one rule of the holy word of life with vs, but ••hey flie out into Traditions, Councels, Fathers, Decretals, Constitutions, and Legends, and keepe no order with vs in marching along after the prescript rule of our Generall Christ ••esus.

The 3. cause of the dissensions in the Church of God is, because we doe not all minde one thing. For such oftentimes ••s our waywardnesse that when in the substance of the doctrine we agree with the Church, yet will we picke a quarrell either at the Professors of the truth, or at some ceremonie, or at some defect in the discipline of the Church whereby we will make

a schisme in the Church. What a stirre made Corah, Dathan and Abiram in the congregation of Israell? And whence was it? They could not abide Moses and Aaron, but tooke excep∣tions against them saying,* 1.1356 Yee take too much vpon you, seeing al the congregation is holy, euery one of them, and the Lord is among them: wherefore then lift ye vp your selues aboue the congregation of the Lord? What contentions likewise were there in the Church of Corinth, and how did they one swell against ano∣ther?* 1.1357 And whence was it? One held of Paul, another of A∣pollos, another of Cephas, another of Christ, one would pray and prophecie bare-headed, another with his head couered, and when they came vnto the Lords supper one was hungrie, and another was drunken. This distraction in minde and iudgement bredde among them so great dissensions, as that it may seeme to haue beene one speciall cause why the Apostle wrote the former Epistle to the Corinthians, euen to represse their dissensions caused by their distractions in minde, and i•• iudgement. And this at this day is the cause why the Brow∣nists and Baroists separate themselues from our assemblies, and making a schisme and diuision will not present them∣selues in our congregations. They doe not charge vs with corruption of doctrine, but because of some things in some ceremonies, and in our outward discipline they cannot, they say, be of one minde with vs, and therefore they breake out from vs. Thus ye see what the causes of the dissensions in the Church of God are, at least such as this place of Scripture seemeth vnto mee to point at. The 1. because in things that are not yet reuealed vnto vs we doe not with patience expect and waite till God in his good time reueale vnto vs that truth which as yet is hidde from our eyes. The 2. because in things that are reuealed vnto vs we do not proceed by that one ru••e of his word vnder whose banner we fight, but fling out some of vs vnto traditions, decretals, constitutions, legends, and the like. The 3. because we doe not minde one thing, but are too readie to fall at oddes, and through contention to make a schisme, and to rent the seamlesse coate of Christ.

The 2. thing which hence I note is, touching the remedies of the dissensions in the Church of God, at least of such dis∣sensions

as spring from these causes before mentioned. The ••medies according to the number of the causes are three, ••••h sore requiring a salue, and each cause of dissension stan∣••ng in neede of a remedy against it. The 1. remedie against ••••••sensions caused by not waiting till God reueale things not 〈◊〉〈◊〉 reuealed, is when any truth is not yet reuealed vnto vs ••••h patience to waite till God in his good time reueale his ••••ly truth vnto vs. For this we know that he who praied thus to his Father, Sanctifie them with thy truth, thy word is truth,* 1.1358 ••d was heard in the things which he praid for, will reueale 〈◊〉〈◊〉 truth vnto vs so farre as shall be necessarie for vs. But in the ••••an time either we should so speak of the things that are not ••••ealed vnto vs as submiting that we speake vnto the iudge∣••ent of the Prophets, as the Apostle willeth,* 1.1359 or else we should ••ld our peace, and hearken vnto him vnto whom God hath ••ealed his truth, as the same Apostle willeth in the same ••ace, saying, If any thing be reuealed to another that sitteth by,* 1.1360 〈◊〉〈◊〉 the first hold his peace. A rule to the practise whereof the ••postle seemeth vnto me to exhort where he saith,* 1.1361 Let no man ••esume to vnderstand aboue that which is meete to vnderstand, but 〈◊〉〈◊〉 him vnderstand according to sobrietie, as God hath dealt to eue∣•• man the measure of faith. For he which will seeme to vnder∣••and before it be reuealed vnto him, how doth he vnderstand ••••cording to sobrietie? how doth hee not vnderstand aboue ••••at which is meete to vnderstand? But the Apostle would ••aue euery man to vnderstand according to sobrietie, and no ••an to vnderstand aboue that which is meete to vnderstand, ••nd consequently would haue all men with patience to waite ••ll God shall reueale that vnto them which as yet is hid from ••heir eyes. In the practise of which rule if wee would bee as ••arefull as we are skilfull in the knowledge of it many of vs, ••he Church should be freed from dissensions wherewith it is ••roubled. As many of vs therefore as loue the peace of Sion, ••n the things that are not yet reuealed vnto vs let vs with pa∣••ience expect till God in his good time reueale them vnto vs, ••nd in the meane time let vs either submit that we speake vn••o ••he iudgement of the Prophets, or else let vs hold our peace & hearken vnto them vnto whom God hath reuealed his truth.

The second remedie against dissensions caused by not pro∣ceeding by one rule in the things reuealed, is, in the things that are reuealed and generally agreed vpon amongst vs, to proceed by one rule, euen that one rule which God hath pre∣scribed vs in his word, and not to decline from that either to the right hand or to the left.* 1.1362 For, as the Apostle saith, as may as walke according to this rule, peace shall be vpon them, and mercy, and vpon the Israel of God. Whence it is cleere that so we ha••e peace both with God and amongst our selues, if wee walke ac∣cording to the rule set downe by the Prophets and Apostles. For that is the rule which hee speakes of, and whereof hee had said before,* 1.1363 If any man preach vnto you otherwise then that ye ha•••• receiued, let him be accursed. So that as the Lord commanded Iosua,* 1.1364 we may not depart or turne away from it to the right h•••••• or to the left. To this purpose also is that of our Apostle, where he saith,* 1.1365 I beseech you brethren marke them diligently which cause diuision and offences contrary to the doctrine that ye haue lear∣ned. In which place the Apostle would haue the Romans con∣stantly to hold fast that doctrine which they had learned, sig∣nifying withall that they should not want those that would la∣bour to cause diuision and offences amongst them. But thus they should auoid them, if they would continue in the things that they had learned. Whence it appeareth that it is a nota∣ble way to auoid diuisions and dissensions, to beleeue and liue after the rule of the word. By which rule if our aduersaries would haue proceeded with vs, they should not by their diui∣sion haue so much troubled the Church; or if yet they would proceed by this rule with vs, many dissensions wherewith the Church is troubled might easily be appeased. And if amongst our selues and in our owne Churches wee would proceed by this one rule, and not leape out vnto conueniences, Christian policies, danger of innouations, and the like, whatsoeuer ble∣mishes almost we haue by any dissensions amongst vs might quickly be wiped out. As many of vs therefore as loue the peace of Sion, let vs in the things that are reuealed vnto vs proceed by one rule, euen that one rule which God hath pre∣scribed vnto vs in his holy word, and let vs not turne away from it to the right hand or to the left, and so shall peace bee

within our wals, and plenteousnesse within her palaces, so ••ll we see Ierusalem in prosperitie all her life long.

The third remedie against dissensions caused by distraction 〈◊〉〈◊〉 minde and iudgement, is, all to minde one thing, to be knit ••gether in one minde and iudgement. A remedie which the ••postle often prescribeth to represse such dissensions as arose 〈◊〉〈◊〉 the Churches that he had planted. I beseech you brethren,* 1.1366 ••ith he, by the name of our Lord Iesus Christ, that yee all speake ••e thing, and that there be no dissensions among you; but bee yee ••it together in one minde, and in one iudgement. He would haue ••o disagreeing in words amongst them, because that ingen∣••ers dissension of minde, and so repugnancie of iudgement, ••hich is the mother of schisme and heresie. In a word, hee ••ould haue no dissensions amongst them, and therefore hee ••ould haue them all speake one thing, hee would haue them ••it together in one minde, and in one iudgement. And as ••ere he beseecheth the Corinthians by the name of Christ Iesus ••hat they minde one thing, so in the epistle to the Romans hee ••aketh a most earnest praier vnto God for them, that they ••ight be like minded one towards another. Now, saith hee, ••he God of patience and consolation giue you that yee be like minded ••e towards another, according to Christ Iesus,* 1.1367 that yee with one ••inde and with one mouth may praise God, euen the Father of our Lord Iesus Christ. So necessary hee thought the consent of mindes and iudgements, and such a notable remedie hee ••hought it to be against all diuisions and dissensions, that hee powreth out this most earnest praier vnto the Lord, that hee ••ould worke in them this consent of mindes and iudgements, that they might minde one thing. Where withall it is to bee noted, that he praieth that they be like minded one towards another according to Christ Iesus: as also in this next chapter ••he praieth Euodias, and beseecheth Syntiche,* 1.1368 that they bee of one accord in the Lord. For otherwise if wee be like minded, but not according to Christ Iesus, if we be of one accord, but not in the Lord, our consent is not an vnitie, but a conspira∣cie, such as was the consent of the high Priests, Scribes, and Pharisies when they condemned our blessed Sauiour, and of the people of the Iewes, when all the multitude cried at once,

saying, Crucifie him, crucifie him, away with him, and deliuer to 〈◊〉〈◊〉 Barabbas; and of that last Councell held at Trent, when so many things were so Antichristianly concluded against the true, ancient, Catholike, and Apostolike faith. If then as we haue one Lord, one faith, one baptisme, one God and Father of all, which is aboue all, and through all, and in vs all, so wee would bee like minded one towards another according to Christ Iesus, dissensions were easily banished if they were, and easily kept out if they were not. Which rule if wee had kept, or could keepe so well as we should, they whose dissension•• are so notoriously knowne betweene their Franciscans and Dominicans, their Thomists and Scotists, their Canonists and Di∣uines, should not be able to twit vs so much with our dissensi∣ons as they doe: neither should the Brownists and Baroists haue beene such an offence as they haue beene, if in that whereun∣to wee are come they had beene of one accord with vs in the Lord. As many of vs therefore as loue the peace of Sion, let vs be knit together in one minde, and in one iudgement in the Lord, let vs speake one thing, and let vs be of like affection one towards another. So shall the peace of our Ierusalem bee as the light of the Sunne, and her prosperitie as the noone day. Let vs by all meanes auoid all dissensions and diuisions, and endeuour to keepe the vnitie of the spirit in the bond of peace. And therefore in the things that are not yet reuealed vnto vs, let vs with patience wait till God in his good time re∣ueale them vnto vs; let vs in the things that are reuealed vnto vs proceed by one rule, that one rule of Gods word, not de∣clining from it to the right hand, or to the left, and let vs bee like minded one towards another according to Christ Iesus, that with one minde and one mouth we may praise God, euen the Father of our Lord Iesus Christ. So, and so alone shall we build, that neither hammer, nor axe, nor any toole of iron shall be heard in the Lords house whiles it is in building. And thus much of the remedies.

The third thing which I note, is, that the Apostle saith, i•• that whereunto wee are come let vs proceed by one rule, &c. which sheweth, that howsoeuer one came short of another, yet hee would haue euery one of them so farre as they were come to

goe forward, and as in marching against the enemie the stron∣ger to encourage the weaker, and the weaker to ranke with the stronger, and both to proceed by one rule of their great Generall Christ Iesus. Whence I obserue, that neither they that are weaker then others in faith, in knowledge, or in obe∣dience, are to be discouraged, or to sit them downe because they are weake, nor they that are stronger then others in faith, in knowledge, or in obedience, are to bee puft vp in them∣selues, or to contemne them that are weaker because they are stronger, but euery man is according to the measure of grace that is giuen him to walke by that rule which God hath pre∣scribed him, and one to helpe another in fighting a good fight, and finishing their course. All of vs are ranked to runne, and billed to fight, albeit vnto all of vs be not giuen like speed to runne, or like strength to fight, and all of vs must runne and fight, though we cannot runne with the speediest, or fight with the strongest. And shall wee either be discouraged and sit downe because we cannot match with the best, or swell and disdaine because we are not as others, but as good as the best? It is as if the foot should be dismaied and denie to goe be∣cause it is not the head; and as if the head should disdaine to direct the steps because it is aboue the foot. The father of the childe that was possessed with a dumbe spirit, saw (no doubt) his owne weaknesse to be great when our Sauiour said vnto him, If thou canst beleeue,* 1.1369 all things are possible to him that belee∣ueth. Yet he fainted not, but holding on a good course hee said, Lord I beleeue, helpe mine vnbeleefe.* 1.1370 And our holy Apo∣stle knew right well how strong he was in the spirit, and how he abounded in the graces of the spirit: yet hee disdained not to become as weake vnto the weake,* 1.1371 that he might winne the weake, and gaine them vnto Christ. And both these marched in their ranke, and fought well, inasmuch as the weake fainted not because he was weake, nor hee that was strong disdained not the weake because he was strong.

Let no man therefore be discouraged or faint because he is weake and vnable to runne with the formost. Some in march∣ing forward must be before, and some behinde. Let not him that is behinde faint, but march forward. Let him march af∣ter

the rule prescribed him by his Generall, let his word be a lanterne vnto his feet, and a light vnto his paths, to direct his going in the way of his commandements. To haue strength to runne with the formost is a great grace of God, and to bee sought after by all manner praier and supplication in the spirit. But if thou walke forward in that weaknesse of thine accor∣ding to the measure of grace that is giuen thee by the rule which thy God hath prescribed thee, this shall bring thee peace at the last, and guide thee vnto the hauen where thou wouldest be. Let not thine heart therefore bee troubled nor feare. In what weaknesse soeuer it is that thou walkest, blesse thy God that hath set thee in the way, and proceed as hee gi∣ueth grace in the way.

LECTVRE LXVII.

PHILIP. 3. Verse 17.

Brethren, be followers of mee, and looke on them which walke so as yee haue vs for an ensample. For many walke &c.

NOw the Apostle goeth forward, and hauing before proposed his owne example vnto the Philippians, thereby both to instruct their vnderstanding in matters of doctrine, and likewise to stirre them vp vnto all holy desires in the whole course of their life, now he exhorteth them to follow his example, and the example of such as he is, that in him they may haue a patterne to rectifie their iudgements in the truth, and to follow after Christian perfection in all holy conuersation of their life. Here then first wee haue the Apostles exhortation vnto the Philippians; secondly, certaine reasons to moue them to hearken vnto his exhortation. The exhortation in these words, Brethren, &c. The reasons in the verses following vnto the end of the chap∣ter.

His exhortation consisteth of two parts: first, that the Philippians would be followers of him;* 1.1372 neither doth the word simply signifie followers, but that they would bee followers ••ogether of him. Which may haue a double meaning, either ••hat they would all with one mind, and with one heart iointly ••ogether follow his example, or else that as other Churches which hee had planted in the faith followed his example, so ••hey likewise together with them would follow his example Howsoeuer that be meant, it is cleere that the Apostle would haue the Philippians to looke at him, and as they had heard him to be minded, and seene him to walke, so he would haue ••hem to follow him in wholesomenesse of doctrine, and inte∣gritie of life. Hee knew that examples, as ordinarily they are wont to doe with men, might much preuaile with them. Lest therefore they should happily be drawne away by the exam¦••ples of the false teachers, hauing it may be a greater shew of holinesse in their life then they had soundnesse of iudgement in the truth, he draweth them vnto his owne example, and exhorteth them to be followers of him. The second part of his exhortation is, that they would follow the example of them that were like vnto him, being so minded towards the truth as he was, and walking so in holy conuersation of life as he did. For vnto the former part of his exhortation, that they should be followers of him, there might happily exception be taken, that he was much absent from them, that hee was now in prison, that it was hard to tie them to the imitation of one man, to one mans example. Hee doth not therefore tie them to the imitation of himselfe alone, but hauing exhorted them to be followers of him, he saith,* 1.1373 and looke on them with a di∣ligent eye vnto them, as vnto the marke whereat yee shoot, which walke so, so soundly grounded in the truth, and so ear∣nestly endeuouring after Christian perfection in this life, as yee haue vs for an ensample, in whose doctrine is nothing but pure, in whose life is nothing but holy. So that he allowes them to follow the example of other then himselfe, but with all hee doth not leaue it vnto their choice to follow whom they will, but markes them out what manner of men they should chuse for examples to follow, namely such as were like

him, and such as of whom they might truly say, he walke; so hee embraceth the same truth, and ordereth his whole life as our Apostle did. The summe then of his exhortation is as i•• he had thus said, Brethren, ye haue heard and know how I am minded towards the truth, and how I follow hard towards perfection in my life. Bee yee followers of mee in both these things, and walke so as yee haue mee for an ensample Nei∣ther doe I tie you only to my selfe to follow mee, but looke who they are that walke so, shewing themselues an ensample of good workes, with vncorrupt doctrine, with grauitie, inte∣gritie, and with the wholesome word which cannot be repro∣ued, as yee haue mee for an ensample; and looke diligently on them, and follow them as they follow mee, and both of vs Christ. Which being the meaning of these words in this ex∣hortation, let vs now further see what notes wee may gather hence for our vse and instruction.

The first thing which I note is, that the Apostle would haue the Philippians to follow the example not of whomsoeuer each man in his priuate fancie did best like of, but of him, and of such others as walked so as they had him for an ensample Whence I obserue, that in the course of our Christian walk∣ing wee are to follow the example of such as by their holy walking shew plainly that they haue beene brought vp in the schoole of Christ, and that they are the faithfull children of God. An ordinary thing it is for men to looke at the example of others, and so to walke as they haue others for example: for the example of others going before vs is a great induce∣ment vnto vs to doe the like, whether the thing be good or euill. Wee see the manifold examples of holy men mentio¦ned in the holy word of God, euen so many and so diuers, as that whether wee looke for direction in the generall course of Christianitie, or in the particular calling wherein wee are pla∣ced, we cannot want multitude of examples to direct vs. And wherefore hath the holy Ghost set them downe but for our vse, that wee might so walke as wee haue then: for examples: For,* 1.1374 as the Apostle saith, whatsoeuer things were written afore∣time, were written for our learning. The Prince in Iosiah, the Counsellor in Hushai, the rich man in Abraham, the poore

man in the Shunamite, the great Officers of great men in the ••unuch of Candaces the Queene of Ethiopia,* 1.1375 the captiue in ••aniel and the three children, the banished in Ioseph, the affli∣••••ed in body or goods in Iob, the souldier in Cornelius, the mer∣••hant in those merchants that holpe to build the wals of Ieru∣••••lem, the artificer in those that wrought in the worke of the ••emple, the husbandman and those that are occupied about ••••ttell, in Noah and the Patriarkes, women in Sara and those ••••at are mentioned in the Acts, the Magistrate in Moses and ••osua, the Ministers of Christ in the Apostles of Christ, haue ••otable examples after which they may walke, and be directed 〈◊〉〈◊〉 their seuerall Christian duties. No course of life, no state of ••alling, no condition of either sex, but may haue examples in ••••e word for all holy direction in euery holy course. And if ••ee looke euen into our owne times wherein wee liue, we shall ••ot heare of that dutie enioyned vnto vs, but wee shall heare 〈◊〉〈◊〉 see those that haue to their high praise both with God and ••en performed it before vs. This then wee must know, that ••••ese examples both old and new are in this manner set before ••ur eyes to the end that wee might be lead thereby vnto those Christian duties which the Lord our God requireth at our ••ands which make profession of his glorious Gospell. For of his we may be sure, that if the multitude of holy examples ••herewith we are beset, shall not preuaile with vs to doe the ••••ke, they shall assuredly be so many witnesses against vs to ••he increasing of our condemnation.

Now herewithall we must note, that the life of such holy ••aints of God as either haue liued before vs, or doe now pre∣••ently liue with vs is not, nor may be any certaine or perpetu∣••ll rule vnto vs of religion, piety, or Christian life. For none ••f all the Saints of God, were they neuer so holy, neuer so ••eare in Gods sight, but they haue had their blemishes in their ••••ues budding out of that naturall corruption which they ••rew from the loynes of our first Parents. Noah that preacher ••f righteousnesse is noted for drunkenesse: lust Lot with in∣••est: Abraham the father of the faithfull with lying: Isaac the ••eed promised by God with the same fault: Iacob that wrested ••ith God and preuailed with the same fault: Ioseph preserued

from many dangers by Gods prouidence with prophane swearing: Moses vnto whom God spake face to face with mur∣muring: Dauid a man after Gods owne heart with murther & adulterie: Peter with denying his Master Christ: Paul with boasting of his reuelations: Iames and Iohn with ambition: and the like is to be said of all other the Saints of God: none that may not iustly be noted with some blemish in their life: so that none of all their examples may be vnto vs the rule of our life. Onely the word which is a lanthorne vnto our fee••e and a light vnto our steppes is the rule of our life. All exam∣ples of men if they be looked into wilbe found too crooked to make a straight-rule. Onely the example of Christ Iesus both God and man is without all exception a perfect exam∣ple, all whose actions are our instructions, and whose whole life is a thorow direction for our whole life.

In the imitation then and following of the Saints of God, to make an holy vse thereof, wee must obserue these rules. 1. That we do not otherwise follow the example of them then they follow the example of Christ. So the Apostle teacheth vs where he saith,* 1.1376 be ye followers of me euen as I am of Christ. I•• then Paul be exalted through the abundance of Reuelations, wheras Christ hath taught vs to be meeke and lowly in heart; or if Peter denie his Master whereas Christ hath told vs that whosoeuer denieth him before men he will also denie him be∣fore his father which is in heauen, here we must leaue Peter and Paul, and follow our Master Christ. Him we must alwaies follow, and Peter and Paul, and other of Gods Saints as they follow him, but not otherwise. If they be feruent in loue as Christ was, meeke and lowly in heart as Christ was, patient in trouble as Christ was, ready to forgiue as Christ was, bee ear∣nest in praier as Christ was, if they go about his busines that sent them as Christ did, in these and the like wherein they follow Christ we are to follow them. The 2. rule to be obser∣ued in the imitation of the Saints of God, that wee follo•• them no in things peculiarly belonging vnto them, but in the things which they did as Christians. For so to follow Christ Iesus himselfe in the things which peculiarly belong vnto himselfe were very absurd; as to follow him in fasting fortie

daies and fortie nights, in walking vpon the seas, in causing ••e surging waues to cease with his word, in cleansing the Lea∣••ers, raising the dead, and the like whereby he shewed him∣••elfe to be the true Messias. And so likewise to follow Abra∣••am in offering vp of his sonne Isaac, to follow Moses in smi∣••••ng the stonie rocke that waters may runne in drie places, to ••••llow the Apostles in preaching from city to city and not to ••••ttle in any one place were an imitation so foolish as that it ••ould want all ground of reason and warrantize. And there∣••ore when Iames and Iohn said vnto Christ, wilt thou that wee ••ommand that fire come downe from heauen as Elias did?* 1.1377 Christ rebuked them and said, ye know not of what spirit yee are: 〈◊〉〈◊〉 if he should haue said, Elias did so indeed, but ye are not ••erein to follow Elias. We are therefore to obserue what they ••id by peculiar office, authoritie, or commandement, and ••ot to labour to follow them therein, and what they did gene∣••ally as Christians, and therein to follow them as they fol∣••ow Christ.

The 3. rule to be obserued in the imitation of the Saints ••f God is, that in earnest desire to be like vnto them we resem∣••le as neere as we can such holy actions of faith towards God, ••nd loue towards all Saints as they were most renowned for. For to eate and drinke, to talke and walke, to borow and lend, and the like which nature teacheth are no actions of imitati∣on, but to loue one another as Dauid and Ionathan did, to re∣deeme our owne peace and quietnesse with some losse as A∣braham did, to be faithfull in the Lords house as Moses was, ••o cloth the naked, to feed the hungry, to iudge the fatherlesse and widow as Iob did, to delight in the Law of the Lord, and to exercise our selues therein day and night as Dauid did, to serue the Lord with fasting and praier as Anna did, to sit down at Iesus feete and heare his preaching as Mary did, to restore with vantage that which was taken by forged cauillation as Zaccheus did, these and such like are the actions wherein wee should earnestly desire to resemble the Saints of God as neere as we can. And if we marke it, in the places where we are pre∣cisely exhorted to follow the example of the Saints of God we are exhorted to follow them in these and the like things, as

in beleeuing that faith is imputed vnto vs for righteousnesse as it was to Abraham,* 1.1378 in suffering affliction for Christ his sake, in not seeking priuate profit, but the profit of many that they may be saued, in labouring carefully, and not walking inor∣dinately, in following after perfection Christianly, and em∣bracing the truth zealously as in this place of our Apostle. Moe rules I doubt not might be noted, but these being ob¦serued we shall make an holy vse of following the example of the Saints of God in the whole course of our life.

But if we do consider what holy vse we make of such exam∣ples of the Saints of God as either haue beene or are, it will appeare that many of vs make little or no benefit at all of them. For not to speake of great Princes, and Councellors, whom it were to be wished that they were like vnto good Io∣sias, and faithfull Hushai, our rich men doe they not more re∣semble that rich man in the Gospell, that was clothed richly, and fared delicately euery day, but neuer regarded poore La∣zarus that lay at his gate full of sores begging some crummes that fell from his table,* 1.1379 then Abraham? The poorer sort doe they not more resemble those foure Lepers that first entred into one Tent and spoyled it,* 1.1380 and then into another and spoyled it, then the good Shunemite? Our Artificers and Trades-men do they not more resemble Demetrius and his company mentioned in the Actes that made more account of their gaine,* 1.1381 and of their bellies then of Paul, of the Preacher, or of the preaching of the word, then those that wrought in the worke of the Temple? Our Countrey-men and they that are occupied about their cattle and their grounds, do they not more resemble those that could not discerne betweene their right-hand and their left-hand, that had no knowledge in the waies of God,* 1.1382 or the things that belonged vnto their peace, then Noah, or the Patriarches? Our Magistrates doe they not more resemble those of whom Salomon speaketh,* 1.1383 that when they rise vp men hide themselues, when they beare rule the people sigh, then Moses, or Iosua? Our Ministers do not they resemble more those, of whom the Apostle saith, that they sought their owne,* 1.1384 and not that which was Iesus Christs, than the Apostles of Christ? Surely so it fareth with too too many

that they are more like the worst then the best. For if it be so ••••at happily we doe looke at the examples of the Saints of ••od, what do we? For examples of the Saints of God menti∣••ned in the word of God, either we say that they are onely to ••e wondred at but not to be imitated, or else we follow them 〈◊〉〈◊〉 the things wherein we ought not. If Samson say,* 1.1385 as they did ••••to me so haue I done vnto them, by and by we perswade our ••••lues that we may lawfully be reuenged of our enemies. If ••lisha curse them that mocke him euen vnto the death,* 1.1386 and tearing 〈◊〉〈◊〉 pieces by beares, by and by we think we haue a good defence ••r vs if we curse those that wrong vs euen vnto hell. And if Moses or Ieremie draw backe the shoulder when the Lord cals ••••em, by and by we thinke we may be excused if we doe not ••••waies hearken when the Lord doth call vs to this or that ••utie. And so likewise in the rest: either we thinke them on∣•••• to be admired but not to be imitated, or if we doe imitate ••••em it is either in the things that wee should not, or as we ••ould not, only looking vnto some thing which they did, ••••t not considering the manner, or the cause, or some other ••••rcumstance of doing that they did, or that they sinned in ••••at they did.

Againe for examples of such of Gods Saints as liue among ••s, and whose practise we may see daily before our eyes when ••••e are told of them, wee scorne that their actions should bee residents for vs to follow; yea such is our corruption that of∣••entimes we are not ashamed to say, doe such and such men ••••uour such a godly work, further such an holy action, coun∣••enance such a religious exercise, we will hinder it, wee will ••rosse it, we will crush it, or else we will take the foyle: nay to ••et them see and know how little we care to be like them, doth ••••a•• king when there should be mourning for the heauie hand ••f God vpon vs grieue them, doth swearing, and prophaning ••f the Lords day grieue them, we will doe these things the ra∣••her to despise them. If they be men fearing God, eschewing ••ui••l, and doing the thing that is good we will haue some ex∣••eption against them wherefore wee will not follow their ex∣••mple And commonly we will brand them with the name of ••ustere and precise men, and then will we be so farre from fol∣lowing

their example as that wee will both crosse what good they intend if we can, and besides wee will grieue them either by our selues or others as much as we can. This is the vse that generally we make either of old or new examples, past or present.

But beloued it should be farre otherwise as already we haue heard. Yea a great cause it should be vnto vs of thankfulnesse vnto our God for his great mercie towards vs, in that he hath vouchsafed to beset vs with so many old and new examples of his holy Saints, whereby we might be drawne to walke in such an holy course as they walked. Let vs therefore be thankfull vnto our God for them, and to testifie our thankefulnesse let vs alwaies remember them, and in our liues follow the holy practise of them. For, for that purpose were they written which are commended in holy Scripture vnto vs. And as I told you let vs be sure of this that if the multitude of holy examples past and present wherewith we are compassed shall not preuaile with vs to be followers of them, they shall most vndoubtedly be so many witnesses against vs to the encrea∣sing of our iust condemnation. Thus much of this note.

The 2. thing which I note is from the person of him that exhorted the Philippians, which was Paul their Apostle, who had taught them the truth in Christ Iesus, and had wa••ked in all holy conuersation amongst them. Whence I obserue that the Ministers of Christ are not onely to teach the truth of Christ Iesus with vncorrupt doctrine, with grauitie, integrity, and with the wholesome word which cannot be reproued, but withall to be such examples vnto their flockes as that they may say with the Apostle, Be ye followers of me, and of such 〈◊〉〈◊〉 walke so as ye haue me for an example. This our Apostle required of Timothie,* 1.1387 where he said vnto him, Let no man despise thy youth, but be vnto them that beleeue an ensample in word, in con∣uersation, in loue, in spirit, in faith, and in purenesse. And likewise of Titus where he said,* 1.1388 aboue all things shew thy selfe an ensample of good workes with vncorrupt doctrine, with grauitie, integr•••••• and with the wholesome word which cannot be reproued, that hee which withstandeth may be ashamed, hauing nothing concerning yo•• to speake euill of. And that which the Apostle required of Ti∣••othy

and Titus, and in them of all the Ministers of Christ, ••••at the Apostle requireth of all, where he saith,* 1.1389 feed the flocke 〈◊〉〈◊〉 God which dependeth vpon you, caring for it not by constraint but ••illingly, not for filthy lucre but of a ready minde, not as though yee ••ere Lords ouer Gods heritage, but that ye may be ensamples to the ••••••cke. And this the very names giuen vnto them in the holy ••cripture requireth of them, in that they are called a citie set 〈◊〉〈◊〉 a hill, that is looked vnto farre and neere, lights that must ••ine before men by good workes, shepheards that must feed 〈◊〉〈◊〉 the word, and by example, guides that must direct by the ••holesome word of truth, and by holinesse of life, watchmen ••••at must not faile to giue warning both by doctrine, and by ••fe &c. Yea the diuersitie of the dispositions of their flock re∣••uireth this of them. For though Lydia attend vnto the ••••ings which Paul speakes, and hearing beleeueth, though ••••me receiue instruction by hearing the holy word of life, yet ••ust they generally be drawne on both by the wholesome ••ord, and by example of an holy life, or else they will profit ••ut little, or nothing at all. For so it is generally that the Mi∣••isters life and behauiour is regarded as much, if not more, as ••••is doctrine. And doth not reason it selfe require, that as the ••nowledge of Gods will is first reuealed vnto them, and by ••heir ministerie vnto the people, so they should bee the first ••nd most forward in the execution of euery Christian duty, 〈◊〉〈◊〉 the end that it may appeare that they teach others no ••ourse of life, but that which they themselues do with all care∣••••lnesse walke in? yes surely, both precept, and the names ••iuen vnto them, and the nature of them that are to be instru∣••ted, and reason it selfe requireth this of Christ his Ministers ••hat they feed the flocke of God which dependeth on them ••oth by the holy word of truth, and likewise by holy exam∣••le of life. And doing thus, their example of life of all o¦••hers that liue with vs ought to be followed. The sheepe of ••ll others ought to heare their Pastors voice, and they that are ••o be led in the way are to follow of all others them that are ••ppointed to be their Guides, when their shepheards & their Guides shine as holy lights before them, and hold out the word of life vnto them.

Exception I know will easily be taken, and I wi••h it might not iustly be taken, but it will bee excepted and said, that if Ministers were such as now we speake of, yee would follo•• them, and walke as ye had them for an ensample. But how few such Ministers be there? How many bee there that are both wicked in life, and vnable to teach? How many be there of those that doe teach that though they can speake smoothly and finely, as they thinke, yet do more hurt by their lewd and wicked example of life in one yeare, then their doctrine 〈◊〉〈◊〉 doe good in their whole life? True it is, the complaint is too iust of too many: and better it had beene they had beene sti∣fled in their cradles then thus they should haue opened men•• mouthes against them to the scandall of their calling. For though they shall say in that day, Lord, Lord, haue wee not prophecied in thy name: for I let the lewd and vnlearned beasts go, and leaue them to their iudgement that runne be∣fore they be sent: though I say they shall say in that day, Lord▪ Lord haue we not prophecied and preached in thy name, y•••• shall it be said vnto them,* 1.1390 I neuer knew you, depart from me, ye•• that worke iniquitie. Whatsoeuer they preached, if they wrought iniquitie, they shall not be able to stand in the iudge∣ment, nor in the congregation of the righteous.

But, beloued, it standeth you vpon to looke vnto it ho•• iust your exception is against his life whose doctrine is sound. For oftentimes the Ministers of Christ which teach the truth purely are charged to offend in example of life, when as in truth their life is no way to bee reproued. But admit that his life be not answerable to his teaching: this should be no rea∣son for thee to giue lesse credit or obedience to the doctrine of truth which he deliuereth. For our Sauiour hath taught thee to hearken vnto him if he sit in Moses seate,* 1.1391 and to doe as he saith, though thou may not doe as he doth, if hee say well, and doe not accordingly. It is his doctrine not his life that thou must looke vnto. O but thou wilt say why should I beleeue him, or doe as he saith when he doth cleane contra∣rie himselfe: surely that which he saith is but for fashions sake he knoweth some neerer way to heauen then he tels vs of, else he would neuer doe cleane contrary, and therefore th••••

••ilt venture aswell as he, and doe as he doth how bad soeuer 〈◊〉〈◊〉 be. Well, dally as thou list in a matter of no dalliance. If ••hen he saith well and doth ill thou care not what he say, but ••o as he doth, thy bloud shall be required at his hands, but ••••ou shalt die in thy sinnes: and see thou what thou hast gai∣••ed by thy dalliance. I wish indeed that no such exception ••••uld iustly be taken against the doctrine or life of any in the ••inisterie. For certainely such as both by the wholesome ••ord, and by an holy life preach vnto the people be the holy Ministers whose labours are found fruitfull. But if their life 〈◊〉〈◊〉 not agreeable to their teaching, doe ye take heed how ye ••eglect the word of saluation preached and taught vnto you. ••nd they whomsoeuer the Lord hath blessed with such Tea∣••••ers as go in and out before them in soundnesse of doctrine, ••••d holinesse of life, let them take heede how they follow 〈◊〉〈◊〉 their example, and hearken vnto their voice. If yee shall ••osely and cunningly seeke their disturbance, to withdraw our selues from the light and easie yoke of hearkening vnto ••••em, and following them, your iudgement shall bee iust ••hatsoeuer it shall be. But blessed shall ye be if ye hearken ••••to their voice, and so walke as yee haue them for an ••••sample.

LECTƲRE LXVIII.

PHILIP. 3. Vers. 18.

For many walke of whom I haue often told you, and now tell you weeping, that they are the enemies 〈◊〉〈◊〉 the crosse of Christ.

NOw follow the reasons to moue the Philippia•••• to hearken vnto his exhortation, which was to be followers of him, and to looke on such as walked so as they had him for an en∣sample.

For many walke &c.] This is the first rea∣son which the Apostle vseth to moue the Philippians to hear∣ken vnto his exhortation. His reason, ye see, is drawne from a contrarie example, and the danger that followeth such walk∣ing as these many vse which he speaketh of. Why then would the Apostle haue the Philippians to follow his example, and the example of such as walked as he did? Because there were many ill walkers whose example if they followed they were to looke for the like end that is destined vnto them, euen damnation: such as were those whom in the beginning of this Chapter he called dogges, euill workers, the concision; whom hee now againe describeth by fiue notes; As 1. th•••• they are the enemies of the crosse of Christ: 2. That their end is damnation: 3. That their God is their belly: 4 That their glory is to their shame: 5. That they minde earthly things. In that he saith many walke, hee signifieth the more danger of them because they are many. Againe in that hee saith that he had often told them of them, hee signifieth both his owne continuall care ouer them, and the greatnesse of the danger by those euill walkers, which caused him so often to tell them of them. Againe, in that he now tells them of the•• weeping, he signifieth both his owne intire affection towards them, and likewise his griefe and sorow of heart that eithe••

there should be any such enemies of the Gospell to trouble them, or that they should giue any eare vnto them. Againe, in that he noteth them to be the enemies of the Crosse of Christ, he signifieth their corruption in doctrine, and in life. In do∣ctrine, for that by vrging the necessity of circumcision and the workes of the Law vnto righteousnesse and saluation, they made the crosse of Christ to bee of no effect, and abolished the worke of our redemption by Christ Iesus. For,* 1.1392 as the A∣postle saith, if righteousnesse be by the Law, which these men taught, then Christ died without cause. In life, for that they would not suffer persecution for the crosse of Christ, and therefore applied themselues to the humour of the Iewes, and preached vnto them circumcision, and the law. In both these then, that by their doctrine they detracted from the merits of Christ his Crosse, and redemption by his bloud, and auoi∣ded to suffer persecution for the crosse of Christ, the smart whereof they felt that sincerely preached Christ crucified, in both these I say they shewed themselues to be enemies vnto the crosse of Christ. Againe, in that he noteth their end or reward for the recompence of such their walking to be dam∣nation or destruction, he signifieth how needfull it is for the Philippians if they feare their end to feare likewise so to walke as they do, so to beleeue and liue as they doe. Againe, in that he noteth their God to be their belly, he signifieth what princi∣pally they respected in preaching of Christ, namely their pro∣fit, their pleasure, and their ease. They preached Christ, not sincerely, and purely, for Christ his sake, but with reference to please others, and to seeke their owne good. Inasmuch there∣fore as they were louers of pleasure, of profit, of ease more than louers of good, the Apostle saith that their God was their belly, that being each mans God which he best loueth. Again, in that he noteth their glory to be to their shame, he signifieth either that they glory in those things as in circumcision, and the ordinances of Moses whereof they ought rather to bee a∣shamed, as some thinke, or that the vaine glory and estimati∣on which they seeke after amongst men, neglecting the true glory of Christ Iesus shal turne to their confusion and shame, as I rather thinke the words to be vnderstood. Lastly, in that

he noteth them to minde earthly things, he signifieth their study and delight, and all their affections to be set on honours, wealth, friends, commodities, and the things which are on the earth, and not on the things which are aboue. So that 〈◊〉〈◊〉 we marke it, as in the whole there is a generall reason to moue the Philippians to follow him, and such as he was, because of many false Teachers which walke inordinately, so in each point of this generall reason as it is set down there is a seuerall reason to the same purpose. For why would he haue them to follow his example, and the example of such a•• hee was? Be∣cause many walked to and fro: Which sheweth that they might easily fall vpon those which were bad being many, of whom he had told them often, which sheweth as his care, so the greatnesse of the danger if they should fall vpon them & follow them, and of whom now when he wrote this Epistle to them he told them weeping, which shewes as his affection towards them, so his griefe that either there should be such, or that they should hearken vnto such, that they are the ene∣mies of the crosse of Christ, derogating from the merits of Christ his crosse, and auoiding persecution for the crosse of Christ, whose end is damnation, which, may iustly feare any from following them, whose God is their belly, which shew∣eth that they seeke their owne, and not that which is Iesus Christs, whose glory is to their shame, which sheweth the con∣fusion that shall come vpon that estimation which they see••e after amongst men, which minde earthly things, which shew∣eth their worldly mindes and earthly cogitations. Euery o•• which seuerall points ought to stand for a reason with the Philippians to moue them to hearken to hi exhortation. And now that we see the meaning and force of these words in this reason of the Apostle, let vs also see what notes we may ga∣ther hence for our owne vse and instruction.

The first thing I note is, that the Apostle saith, hee told them often of these enemies of the crosse of Christ, whereof he now telleth them. And so in the beginning of this chap∣ter, he said that it grieued him not to write the same things vnto them whereof before he had told them. And what was that? That they should beware of dogges, of euill workers, of the

concision. Whereby the Apostle sheweth his owne continu∣all care ouer them, and likewise the greatnesse of the danger by these enemies of the Gospell of Christ, which caused him so often to tell them of them. Whence I obserue the great care which ought to be in the Pastor ouer the people commit∣ted to h s charge, once and againe, continually to warne and admonish them of such things as may bee dangerous and hu••tfull vnto them. Our blessed Sauiour, the good shepheard, and great bishop of our soules hath by his owne example taught vs to doe so: For as we read, he ceased not to tell his Di••ciples of rauening wolues, of such as would deliuer them vp to the councels, and would scourge them in their syna∣gogues, of being baptised with his baptisme; he ceased not to ••arne them to beware of the Scribes and Pharisies, to beware of the leauen of the Pharisies, to take heede and beware of co∣••etousnes. Our holy Apostle likewise as a follower of Christ professeth vnto the Ephesians,* 1.1393 that he ceased not to warne euery one both night and day with teares, of grieuous wolues which after his departure would enter in amongst them, not sparing the flocke: and often he warneth the Churches vnto which he writeth to beware of diuision and dissension. Will they then that haue the ouersight of any people walke as they haue Christ, and our holy Apostle for an ensample. It may not grieue them to te••l their people often of such kinde of men, and such manner things as may be dangerous and hurtfull for them.

And this often beating vpon the same thing, what ought it to teach you men and brethren? Surely if we tell you often of some thing whereof we would haue you to take heede and beware, it may be an argument vnto you that the greatnesse of the danger, and the grieuousnesse of the sinne causeth vs so often to vrge it, and to beat vpon it. Doe we then often tell you of profaning ••he Lords day, of negligence in comming to this and the like places to heare the word of the Lord, of giuing your members weapons of vnrighteousnesse vnto sin, and the like? Doe we often warne you to beware of those that compasse sea and land to make one of their prof••ssi••n, and when he is made they make him twofold more the chi••de of hell then they themselues are, of those that through co¦uetousnesse

seeke with fained words to make merchandize of your soules, of those that liue at ease in Sion, and put farre from them all remembrance of the euill day, and the like? Assure your selues the danger is great if yee doe not hearken, and the punishment of your sinne lieth at your doore, if you reforme not that sinne whatsoeuer it be whereof yee are so often told. Looke well therefore vnto it whensoeuer yee are often told of any thing to be reformed, and thinke not with your selues that it is but a small matter, and that there needs not halfe so much adoe about it; but perswade your selues that it much concerneth you to redresse it. And whether it be for any manner of thing to be reformed, or for any kinde of person to be auoided, deferre not too long to hearken to that which is told so often.

Againe, this often telling you of the same thing to be re∣formed or auoyded, may put you in minde of that naturall corruption which hangeth so fast on you. Much ado to bring vs to the mortification of the olde man, and though we be told againe and againe of such sinnes as hold vs captiue at their owne pleasure, yet can we be content to put of from day to day, and with the sluggard to say, yet a litle sleepe, a litle slumber,* 1.1394 a litle folding of the hands to sleepe. But let vs know that this is a part of naturall corruption to stand in neede so often to be told, or not to hearken when we are told so often. Let vs therefore shake of this corruption, and either let vs not neede so often to be told of any thing, or at least when we are so often told, let vs hearken and obey, and auoide or reforme whatsoeuer it is that we are warned and admonished of. For as it is the Pastors dutie to tell vs of things to be reformed or auoided, so is it our dutie to hearken and obey when we are told; and this dutie to tell vs often of such things is imposed vpon the Pastor, because of the negligent performance of our dutie to hearken and obey when we are told. Let vs therefore at all times giue all diligence to hearken vnto the things that belong vnto our peace, and to obey from the heart that forme of doctrine whereunto we are deliuered to conforme our selues according vnto it.

The second thing which I note is, that the Apostle saith,

that now at the writing hereof he tells them weeping of these enemies of the crosse of Christ. Whereby the Apostle shew∣eth both his great affection towards the Philippians, and his great griefe that either there should be such, or that they should hearken vnto such. Whence I obserue the great and godly affection which ought to be in the Pastor towards his people, euen so great that it should grieue him, and euen cause him to shed teares to see the enemies of the truth to trouble his people, or to see his people drawne into any sinne or error by any that are otherwise then well and godly mind∣ed. For thus wee testifie generally our affection vnto the Church of God, if we be grieued to see it assaulted by the Dra∣gon, or the Dragon any way to preuaile against it. We see how Samuel mourned for Saul,* 1.1395 when by his disobedience he had prouoked the Lord to anger against him. We see how the Prophet Ieremie wished that his head were full of water,* 1.1396 and his eyes a fountaine of teares that he might weepe day and night for the slaine of the daughter of his people: and how in another t••ee he crieth, My belly, my belly,* 1.1397 I am pained euen at the very ••••art, mine heart is troubled within me, I cannot be still, for my soule hath heard the sound of the trumpet, and the alarme of the ••attell. Wee see how our blessed Sauiour beheld the Citie Ierusalem, and wept for it, saying,* 1.1398 O if thou hadst euen knowne 〈◊〉〈◊〉 the least in this thy day those things which belong vnto thy peace, but now they are hid from thine eyes. We see likewise how our Apostle testifieth of himselfe that in great affliction and an∣guish of heart he wrote his former epistle to the Corinthians with many teares,* 1.1399 caused no doubt partly by their diuisions and dissensions, and partly by that incestuous person. And ••uch should be the zealous and ardent affection of all faith∣full Pastors towards their people, and towards Gods Church, as that they should be grieued at the heart for the wicked that trouble them, for the sinnes that reigne amongst them, and for the desolation that will follow if speedy conuersion and repentance preuent it not. Yea they should water and wash their threatnings and their exhortations with their teares in token of their tender affection, and great compassion towards their people, and towards the Church.

And should we (men and brethren) mourne for you, an•• should you giue place to the Deuill, and to such his wicke•• instruments as seek to drowne you in perdition? should we 〈◊〉〈◊〉 grieued at the heart for you, and should yee walke on in th•• counsell of the vngodly, and stand in the way of sinners, an•• sit in the seat of the scornefull? should we be touched in 〈◊〉〈◊〉 soule, that our labour should be in vaine amongst you, an•• should yee go on in the wickednsse of your waie, drin¦king iniquitie like water, and drawing on sinne with cord•• of vanitie as it were with cart-ropes? Nay beloued by th•••• ou•• duty learne yee your duty. For if we ought to be thus affecte•• towards you, then bethinke your selues well how yee ough•• to be affected in your selues? Surely if it should wring te•••• from our eies to see you sort your selues with the wicked, and to suffer your selues to be drawne away with their error, 〈◊〉〈◊〉 should make you to water your couch with teares, and to min∣gle your drinke with weeping. If it should touch vs in ou•• soules to see you giue your members weapons of vnrighte¦ousnes vnto sinne, and to serue sinne in the lusts thereof, i•• should fill your soules full of heauinesse, and plunge you i•• sorrow of heart vnto the nethermost hell. If it should grieue vs to see you after that yee haue escaped from the filthinesse of the world through the knowledge of the Lord, and of the Sauiour Iesus Christ, to be yet againe intangled therein and ouercome, it should vex you euen vnto the death, and caus•• you to powre out your soules vnto the Lord in the bitternesse of your spirit. Whatsoeuer it is concerning you should grieue vs, should much more cause you to mourne in soule, and to be troubled in your spirits. For what is it that doth o•• should cause vs to mourne for you, and to be full of heaui∣nesse for you? Our desire is to present you holy and vnbla∣meable in that day. And here is our griefe that you suffer your selues to be seduced by the world and wicked ones, and that our labour is in vaine amongst you. Consider then with your selues how yee ought to be grieued in your selues, and take heede how yee be not grieued in your selues for the things whereat your godly Pastors are grieued. It grieued no doubt then Noah that preacher of righteousnesse that the* 1.1400

people in his time so prouoked the Lord to anger by their ••ruelty and wickednesse: but they regarded not his griefe, and therefore the Lord brought in the floud vpon the world of the vngodly.* 1.1401 Iust Lot vexed his righteous soule with the ••ncleane conuersation of the wicked, and with their vnlawfull deeds: But they regarded it not, and when he told them of ••o•••• iudgements hee seemed euen to his sonnes in law as though he had mocked: and therefore the Lord raind vpon ••hem fire and brimstone, and destroyed them. Ieremiah was 〈◊〉〈◊〉 great anguish of spirit for the rebellion of the stiffe-necked 〈◊〉〈◊〉; but they regarded it not, therefore the Lord deliuered ••hem into the will of their enemies, and they that hated them ••ee Lords ouer them. Take heede then how yee regard it not when your Pastors are grieued on your behalfe: take ••••••de how yee make light of such sinnes as they grieue to see ••ou defiled withall, but rather sorrow for them, that their sor∣row may be turned into ioy, and your ioy may be full, euen ••oth yours and theirs. In their ioy ouer you yee haue iust ••••••e of reioycing, and in their griefe for you yee haue 〈◊〉〈◊〉 cause of griefe. Looke therefore that they may re∣••oyce ouer you, for that shall be your ioy; and take heede that they may not mourne or grieue for you, for that shall be your griefe.

Againe, hence I obserue a notable comfort for the faith∣f••ll and painefull Ministers of Iesus Christ. Hath he in all good conscience laboured in the worke of the Lord, and doth he not see the desired fruits of his labours? Paul the great Apostle of Christ, mighty in the scriptures, and much renow∣••ed for many great miracles which he wrought, yet laboured 〈◊〉〈◊〉 vaine with many which he taught, insomuch that the con∣••••deration of them with whom he laboured so much with so ••••••le profit made him weepe and shed teares, as in this place. It may not then seeme strange vnto vs if our labour with ma∣ny be in vaine. But it standeth them vpon that heare vs to looke vnto it that our labour be not in vaine amongst them: for though they be not gathered, yet shall we be glorious in the eyes of the Lord, and our labour shall not be in vaine in the Lord: but if they be not gathered they shall be scattered

from the presence of the Lord, and of the Lambe for eue•• more. Giue therefore all diligence that we may reioyce 〈◊〉〈◊〉 the day of Christ, that we haue not runne in vaine, nor l••¦boured in vaine amongst you; for that will bee profitab•••• for you. Labour that we may giue accounts for you with io•• and not with griefe;* 1.1402 for that will bee vnprofitable for you. L•••• vs haue mutuall ioy one of another, and let our ioy be in th•• Lord.

The third thing which I note is, that the Apostle saith, th•• many walke vp and downe which are the enemies of the crosse 〈◊〉〈◊〉 Christ. Whereby the Apostle signifieth the great danger th•••• there was of them because they were many, for that it woul•• be hard for the Philippians not to light on some of them, and t•• be seduced by them, vnlesse they should diligently looke o•• him, and such as he was. Whence I obserue that it is not a••¦waies safe to follow a multitude, but commonly rather dange¦rous.* 1.1403 For many there are that goe in at the wide gate, and walk•• in the broad way; but it is dangerous to follow them, for th•• way leads to destruction. And againe our Sauiour hath told vs that many should come in his name,* 1.1404 and deceiue many. Yea com¦monly the multitude is the worst. What were the rest of th•• old world besides Noah and his familie? Ten had beene bu•• a small number of righteous men to haue beene found in th•• great Citie of Sodom: yet were not ten found there. How often were all the multitude of the Israelites ready to ston•• Moses and Aaron? But one Elias vnto 450 of Baals Prophets but one Micah vnto 400 false Prophets. And how ofte•• doth Paul complaine that a great doore and effectuall being opened vnto him he had many aduersaries, that there were many which made merchandize of the word of God, many which were disobedient, and vaine talkers, and deceiuers o•• mindes? How often doth Iohn complaine of many Anti∣christs, many false Prophets? Nay in what age hath not the litle flocke of Christ liued in the middest of a naughty and crooked nation, beset with a world of wickednesse and wick∣ed men? Where Christ hath his Church, there the Deuil•• hath more then a chappell, euen 500 synagogues, his instru∣ments to worke his will so farre as they can. So that if wee

follow the most we shall commonly follow the worst.

A good hold then haue they of it that make this to be one of the notes of their Church. Christ calls his Church a litle flocke; and Esay calls it a litle remnant; and Ieremie a small ••eede. But well may shee stand on her multitude that hath made all nations drunken with the wine of the wrath of her fornications, and so let her doe till the smoke of her burning ascend. But why or whence is it that we in our ordinarie life stand so much vpon the multitude? What more common amongst vs then to say, that we will doe as the most doe, we will not single our selues from the rest, &c? Nay is not that profane and wicked speech often heard amongst vs, that it is good going with companie though it be to the Deuill? But (beloued) our God hath taught vs another lesson:* 1.1405 Thou shalt not (saith he) follow a multitude to doe euill, neither agree in a con∣trouersie to decline after many to ouerthrow the truth. And our Apostle here tells vs, that many walke that are the enemies of the crosse of Christ; but we may not walke after them, but after him, and such as he is. For we are not to looke how ma∣ny doe walke thus and thus, but who walke as they should; not how many walke in this or that way, but what the way is wherein they doe walke. And though all the rest bow the knee to Baal, yet we may not; though all the nations of the earth fall downe before the beast and worship, yet may not we. What if in an election of an officer and magistrate, the rest, or farre the greater part, consent vpon an vnfit man, yet may not I. O but I shall make my selfe odious if I single out my selfe from the rest, and preuaile neuer a whit. Yea but good Prophet Michaiah stood vpon no such points,* 1.1406 but that though hee should by standing single against 400 false pro∣phets become odious vnto Ahab the King, and all the Pro∣phets, and not preuaile, yet he spake the truth. Here I haue a good example, I must walke as I haue him for an ensample. And so generally let vs not looke how many doe thus, or how we may preuaile if we single our selues, but let vs doe as we ought whatsoeuer come of it, and howsoeuer all do otherwise. Et hoc sciamus, fortiorem esse qui pro nobis est, quam qui contra nos sunt omnes. And this let vs know, that he is stronger who is for vs, then all they who are against vs.

LECTƲRE LXIX.

PHILIP. 3. Verse 18.19.

That they are the enemies of the crosse of Christ, whose end is damnation, whose God is their belly &c.

THus farre we haue already proceeded in this first reason of the Apostles which he vsed to moue the Philippians to follow him, and such as he was; for many walke, of whom I haue told you often, and now tell you weeping &c.

Now follow the fiue notes whereby the Apostle describeth these many walkers of whom he had told them often, and now told them weeping. The first note whereby he describeth them is, that they are the enemies of the crosse of Christ. Which branch of his rea∣son might well stand for a sufficient reason with the Philippians to moue them not to walke after these, but to follow him, and to walke so as they had him for an ensample. Now the Apo¦stle calleth them the enemies of the crosse of Christ in two re¦spects. 1. Because by vrging the necessitie of circumcision, and the workes of the law vnto righteousnesse and saluation, they made the crosse of Christ to be of none effect, and abo∣lished the worke of our redemption by the bloud of Christ Iesus. 2. Because they would not suffer persecution for the crosse of Christ, and therefore applied themselues to the hu∣mor of the Iewes, and preached vnto them circumcision, and the law. For thus both in doctrine, detracting from the merits of Christ his crosse, and redemption by his bloud; and likewise in life, following after carnall securitie, and auoyding persecution for Christ crucified, they shewed themselues to be enemies vnto the crosse of Christ.

Hence then I obserue who they be that be the enemies of the crosse of Christ, namely they that in their doctrine de∣tract from the merits of Christ his crosse, and the worke of

our redemption by the bloud of Christ Iesus finished vpon the crosse; and they likewise that in their life follow after car∣nall delicacie, and flie persecution for the crosse of Christ, for Christ crucified: euen both these sorts of men are enemies vnto the crosse of Christ. For touching the first sort of men, must not they needs be counted the enemies of the crosse of Christ, that in their doctrine make the crosse of Christ to be of none effect? And doe not they in their doctrine make the crosse of Christ to be of none effect, that teach righteousnes, redemption, or saluation to be any otherwise then by the one∣ly merits of Christ his crosse, and faith in his bloud? The Apostle saith, if righteousnesse be by the Law, that is,* 1.1407 if we may be made righteous by any worke which we can doe accor∣ding to the law, by the feare of God, the loue of God, the loue of our neighbour, or any thing commanded in the mo∣rall law of God, then Christ died without a cause, and in vaine. For to this end, as the Apostle sheweth,* 1.1408 God sent his Sonne in the similitude of sinfull flesh, and for sinne condemned sinne in the flesh, that the righteousnesse of the Law might be fulfilled in vs. Where the meaning is, that therefore Christ was sent to fulfill all righteousnesse in our flesh, and to die for vs, because we were vnable to fulfill the law to be made righteous by it, or to saue our soules from death. For if we had beene able to pur∣chase righteousnes by our owne workes, or to saue our soules from death, then what needed Christ to haue come in the flesh, or to haue died for vs? It had beene in vaine, and vn∣profitable. They then that teach righteousnesse to be by the law, or any thing that we can doe, they make the death of Christ, and his resurrection, his victorie, his kingdome, his glory, himselfe vnprofitable, and of none effect, and so are e∣nemies of the crosse of Christ. So againe, the Apostle saith, yee are abolished from Christ, whosoeuer are iustified by the law,* 1.1409 yee are fallen from grace. Where the meaning is, that they are vt∣terly voide of Christ, and not in the kingdome of grace, they abolish righteousnesse, redemption, and saluation by Christ and haue no part in the death and resurrection of Christ, that seeke to be made righteous, or to purchase saluation by the works of the law. Whereupon againe it followeth, that they

that teach righteousnesse or saluation to be by the law, mak•• Christ vnprofitable, and abolish the merit of our redemptio•• by his bloud, and so in their doctrine are enemies vnto th•• crosse of Christ.

Will yee then know who they are that are the enemies o•• the crosse of Christ at this day that yee may not follow them▪ or walke as they doe? Marke then who they are that in thei•• doctrine are iniurious to the crosse of Christ. Who are they that teach, that we are iustified by our owne works done ac∣cording to the law, and not by the alone righteousnesse of Christ Iesus which he finished vpon his crosse? Who are they that teach that our sinnes are forgiuen by bulls, and pardons, and pilgrimages, and not by the alone bloud of Christ Iesus? Who are they that teach propitiatorie sacrifices for the quicke and the dead, other then that one sacrifice of Christ Iesus once offered vpon the crosse, whereby he hath obtained eternall redemption for vs? Who are they that teach invo∣cation vnto, and intercession by Saints or Angels, or any other then him that by his owne bloud hath entred in once vnto the holy place, and is set at the right hand of God to make continuall intercession for vs? Marke who they be that be such, and see whether that they be not the enemies of the crosse of Christ, whether any be so iniurious vnto the crosse of Christ as they be. O but some will say that these whom I now note be the onely friends of the crosse of Christ. For doe not they worship the crosse of Christ euen with holy wor∣ship? Doe not they set it in their temples, & in the high waies, and in euery place bow downe vnto it? Doe not they adorne it with gold, and siluer, and all costly precious stones? Doe not their great ones cause it in all celebritie and pompe to be caried before them? Doe they not at all times, when they come out of their houses, when they come into the Churches, when they addresse themselues almost vnto any thing signe themselues with the signe of the crosse in honor of the crosse of Christ? True it is, they whom I note doe thus, and yet these be they that be the enemies of the crosse of Christ. For to doe thus, and with these foolish outward semblances and may-games to deceiue the world, is not to glory in the crosse

of Christ, or to be a friend of the crosse of Christ; but to teach Christ Iesus purely and sincerely, to giue vnto Christ crucified the full and whole honor of our redemption, iustification, and saluation which they doe not, this is to be a true friend of the crosse of Christ: for this is to beleeue and know Christ crucified. There was a time indeed when the crosse of Christ was most odious and opprobrious, and when to preach or beleeue in Christ crucified was most ridiculous. And if these crosse and grosse idolaters had liued then, it may well be thought that they would haue beene crosse and grosse persecu∣tors. But now when we glory in nothing more than to know Christ and him crucified, in such pompous sort and vaine ge¦sticulations to celebrate the crosse, and to detract from the merits of Christ crucified, is to be iniurious vnto the crosse of Christ, to be an enemie of the crosse of Christ. Yea what else is such adoration and worship of the crosse as they vse, but most grosse and impious idolatry? Take heede therefore of such: marke well who they be. Many such there be: but take heede and beware of them; for they are the enemies &c.

Another sort of men likewise there are enemies vnto the crosse of Christ, and those are such as in their life follow after carnall delicacies, and flie persecution for the crosse of Christ, for Christ crucified. Of such the Apostle speaketh, where he saith, As many as desire to make a faire shew in the flesh,* 1.1410 they con∣straine you to be circumcised, only because they would not suffer per∣secution for the crosse of Christ. In which place the Apostle shew∣eth the cause why the false teachers preached and vrged cir∣cumcision and the Law. And this it was: The Iewes still ob∣iected both vnto our Sauiour Christ, and vnto his Apostles that they taught things contrary to the Law, and to the ordi∣nances of Moses: for so wee see it was in the accusation of our Sauiour before his arraignment, that hee moued the people,* 1.1411 teaching throughout all Iudea, they meant strange doctrine, beginning at Galile euen to this place. It was likewise in the accusation of Stephen when he was stoned to death,* 1.1412 that hee preached that Iesus of Nazaret should change the ordinances which Moses gaue them. And for this they were ready to kill Paul,* 1.1413 that hee taught as they said all men euery where against

the Law. The false teachers therefore seeing that the Iewes stood vpon Moses and the Law, and that they persecuted them that preached Christ sincerely euen to the death, ioyned in their preaching of Christ circumcision, and the Law vnto Christ, that so applying themselues vnto the humour of the Iewes, they might auoid persecution for the crosse of Christ, or for preaching sincerely Christ crucified. And these are they that the Apostle cals here the enemies of the crosse of Christ, because to please the humour of the Iewes, to liue at ease and pleasure, and to auoid persecution, they made marchandise of the word of God, and preached Christ not sincerely, but so as they might keepe themselues without gunshot of any danger.

Will yee then know what other enemies there bee of the crosse of Christ at this day, that yee may beware also to walke as they doe? Marke then who they are that to auoid the dan∣ger which often followeth vpon the preaching of Christ purely, fit themselues vnto the humours of men, and so preach that they may please, or at least not displease. Who are they that turne with euery winde, and rather then they will hazard life, goods, or name, will iumpe in religion iust with the King of what religion soeuer he be? Who are they that to auoid it may be only supposed dangers, doe betray the truth of Christ Iesus, sparing to speake such things as they ought, and spea∣king such things as they ought not? Who are they whose care and labour it is a great deale more to speake safely, as they thinke, then to speake sincerely? Many such carnall Gospel∣lers there be, of whom that of our Sauiour Christ is truly affir∣med,* 1.1414 He that is not with me, is against me; and he that gathereth not with mee, scattereth. Marke them who they bee, and take heed and beware of them. Walke not after their example, for they are the enemies of the crosse of Christ, prouiding for their owne securitie whatsoeuer become of the truth of Christ Iesus.

The second thing which the Apostle noteth in these many walkers of whom he had told them often, and now told them weeping, is, that their end or reward for a recompence of such their walking is damnation, or destruction, if God shall not

grant them grace vnto repentance for such their euill walking. Which branch of the Apostles reason in effect vrgeth thus much, that if the Philippians feared the end of those walkers, they should also feare to walke as they did, and rather walke so as they had him for an ensample. And indeed this end, as also the other properties after specified, rightly agree vnto those enemies of the crosse of Christ before mentioned. Hence then I obserue what the end is of those that are enemies vnto the crosse of Christ, that make their God their bellie, that seeke the praise of men, but not of God, that minde earthly things, so that their delight and affections are set thereon, and generally of such vngodly walkers as walke cleane otherwise then wee haue Christ and his holy Apostles and blessed ser∣uants for an ensample: their end is, as here the Apostle saith, damnation, vnlesse the Lord grant them grace vnto repen∣tance. A sentence which albeit I feare to pronounce, yet when and where the holy Ghost leadeth me thereunto, I must speake, that the godly may stand in awe, and not sinne, and that the vngodly of the earth may tremble, and either reforme the wickednesse of their wayes, or else through the iust iudge∣ment of God may smite their knees one against another, and be drencht vp in desperation. This then to be the end of such the holy Ghost euery where witnesseth. Ʋpon the vngodly, saith the Prophet, the Lord shall raine snares, fire and brimstone,* 1.1415 storme and tempest, this shall be their portion to drinke. Tophet, saith Esay,* 1.1416 is prepared of old, it is euen prepared for the King, if he be wicked, it is made deepe and large, the burning thereof is fire and much wood, the breath of the Lord like a riuer of brimstone doth kindle it. And in a vision Iohn saw the beast taken,* 1.1417 and with him that false Prophet that wrought miracles before him, whereby hee deceiued them that receiued the beasts marke, and them that worshipped his image. And both these were cast aliue into a lake of fire, burning with brimstone. All which places, and many others which might be alleadged to this purpose, doe euidently shew what the end is of the wicked and vngodly of the earth, bee they Prince or subiect, Pastor or people, seducers or seduced. Their end is, they shall be rooted out at the last, and turned into hell, vnlesse by true and vnfained repentance they pre∣uent

that iudgement, the sentence whereof can neuer bee re∣uersed.

Whose end then yee feare, it behoueth you carefully to looke vnto it that yee walke not after their example. Consider well what hath beene said touching the enemies of the crosse of Christ, and marke well what shal•• be said touching those whose God is their bellie, whose glory is to their shame, which minde earthly things. If by that which hath beene said yee can descrie who they be that be the enemies of the crosse of Christ, or if that which shall be said shall any way designe who they be whose God is their bellie, whose glory is to their shame, which minde earthly things, take heede and beware that yee walke not as they doe. For of this be ye sure, that the end of such is damnation and destruction. And if the Cities about Sodome and Gomorrha suffered the vengeance of eternall fire as well as Sodome and Gomorrha,* 1.1418 because they in like man∣ner as Sodome and Gomorrha did, committed and followed strange flesh, then assure your selues that if yee shall walke as they that are enemies to the crosse of Christ, whose God is their bellie, &c. ye shall also drinke of the same cup that they shall drinke of, euen of the wine of Gods wrath. Take heede therefore lest at any time any of you be deceiued by them, and walke not in their steps if yee will not bee partakers of their iudgements.

The third thing which the Apostle noteth in these inordi∣nate walkers, is, that their God is their bellie: whereby the Apostle signifieth that they preached not Christ sincerely and purely for Christ his sake, but that they principally re∣spected in the preaching of Christ their profit, their pleasure, their ease, being louers of pleasures, of profit, of ease, more then louers of God; and therefore their bellie, that is, their profit, their pleasure, their ease, might well bee called their God, that being each mans God which hee loueth and liketh best. And this branch also of the Apostles reason might well stand for a sufficient argument with the Philippians to moue them not to walke after these, but to follow him, and to walke so as they had him for an ensample. Hence then I obserue another note of false teachers, after whose example wee may

not walke: if their God be their bellie, so that they care more to serue their owne bellies then the Lord Iesus Christ, they are false teachers, and we may not follow them. This note of false teachers our Apostle also giues in his epistle to the Ro∣mans, where hauing exhorted the Romans to beware of false Apostles and teachers, he giues them this note to know them by, They that are such, saith he, serue not the Lord Iesus Christ, but their owne bellies, that is, they seeke their owne gaine, and preach Christ with reference to please others, and to seeke their owne ease, profit, and pleasure. The Apostle giues like∣wise the same note of them,* 1.1419 where he saith that they haue hearts exercised with couetousnesse, through couetousnesse making mar∣chandize of mens soules. Such a one was Balaam, of whom the Apostle Peter there saith, that he loued the wages of vnrighteous∣nesse.* 1.1420 Such were those whom Esay called greedie dogs which could neuer haue enough. And such were those of whom the Apostle said before, that they sought their owne,* 1.1421 and not that which was Iesus Christs.

Will yee then know who they are at this day that by this note may be descried to be false teachers, that knowing them ye may not follow them, nor walke as they doe? Marke then who they are that serue their owne bellies more then the Lord Iesus Christ. Who are they that through couetousnesse would make marchandize of your soules, and speake euill of the way of truth? Who are they that for money set on sale the forgiue∣nesse of sinnes, and the kingdome of heauen? Who are they that vnder colour of long praiers deuoure widowes houses? that for such and such lands, or summes of money, or releefe to such and such places, will promise so many praiers for so many dayes or yeeres for you or your friends? Who are they that to maintaine their triple Crowne maintaine also the wic∣ked Stewes? Who are they that make gaine godlinesse, and doe all that euer they doe in deed and in truth for the mainte∣nance of their state, and of their bellies? It is easily knowne who they be, and it is as easily hereby discerned that they are false teachers whosoeuer they be. Take heed then and beware of them: follow them not, neither walke as they doe; for howsoeuer they haue God in their mouthes, yet sound their

hearts, and trace them in the paths wherein they walke, it wil•• be found that their God is their bellie, if either that bee thei•• God which they loue best, or that be their bellie which they measure by their pleasure, profit, and ease.

But doe they alone make their belly their God? Doe not all they that more seeke their owne then that which is Iesus Christs make their bellie their God? Or are there not many carnall Gospellers that doe so? How many are there that in∣trude themselues into this holy calling, not with any purpose to worke in the Lord his vineyard, but onely to feede vpon the portion of the Leuites? How many are there that with∣draw their shoulders from the burthen as much and as often as they can, and take as little paines in this worke as they can, seeking more their owne ease then that which is Iesus Christs? How many are there that being bewitched with the loue, and troubled with the cares of the world, are so carefully occupied about the things of this life that they intend not the worke of the ministerie, seeking more their owne profit than that which is Iesus Christs? how many are there that preach Christ rather through strife and enuie than of good will, rather in hope of preferment for their paines, than of any desire to gaine them that heare them vnto Christ, rather in any other respect al∣most, than in an holly zeale of the glory of our God? Surely many such carnall Gospellers there be whose God is indeede their belly, which like vnto the sonnes of Eli so turne aside af∣ter the loue of their bellies, and of their pleasures, that either they forget, or else care not for the law of their God. But take heede and beware of them: for yee may not walke as they doe.

Yea, generally they make their God their belly that either serue their bellies when they should serue their God, or care more for the feeding of the bellie than for the knowledge of God, or so serue God as he doth serue their bellies. Looke then well amongst you that none of you be such, as are then a looking to your profits, or pleasures, or other things of this life when ye should be looking vnto the seruice of your God; that none of you be such as care more for the things of this life, than for the knowledge of Gods wil out of his holy word;

that none of you be such as measure your seruice vnto the Lord by his ministring vnto you such things as are needfull for the maintenance of this life: for such do make their God their bellie, either caring more for the things of this life than for God, or else only so caring for God as they are occasioned by the things of this life. A foule and grosse Idolatrie to make our bellie our God. And therefore let vs take heede that nei∣ther we commit such Idolatrie, nor follow the example of such as commit such Idolatrie.

The fourth thing which the Apostle noteth in these inor∣dinate walkers is, that their glorie is to their shame. Whereby the Apostle signifieth that the vaine glorie and estimation which they sought after amongst men, neglecting the true glo∣rie of Christ Iesus, should turne to their confusion and shame. Which branch also of the Apostles reason might well serue for a sufficient reason to moue the Philippians not to follow the example of these, but to follow him, and such as walked so as they had him for an ensample. Hence then I obserue another note of false teachers and inordinate walkers, which is, vainely to seeke after glorie and estimation amongst men, neglecting the glorie of God, after whose example we may not walke, for that their glorie shall be turned into shame.* 1.1422 How can ye be∣leeue which receiue honour one of another (saith our Sauiour) and seeke not the honour that commeth of God alone? In which place is shewed, that this vaine seeking after honour and glorie a∣mongst men is the very root of infidelity. And therfore it is said of certaine chiefe rulers that in a generalitie beleeued in Christ because of the miracles which he did, but not indeede truely beleeue, that they did not confesse Christ. And the reason is added, for they loued the praise of men more than the praise of God.* 1.1423 So that the ambitious seeking of praise amongst men, is the very bane in all sorts of men both of faith, and of euery fruit thereof. And a iust thing it is with God that they which seeke the praise of men, and not of God haue their praise with men, but not with God, and that with God their glorie be turned into shame.

Will ye then know who by this note may be descried at this day to be false teachers, that knowing them ye may not fol∣low

them, nor walke as they doe. Marke who they are that seeke honor and glorie amongst men, but seeke not the ho∣nour that commeth of God alone: who is it that exalteth him∣selfe against all that is called God, or that is worshipped, sit as God in the temple of God, and shewing himselfe that he is God? Who is it that is araied with purple and skarlet, and guilded with gold and precious stones, and pearles, and hath a cup of gold in her hand full of abominations, and filthinesse of her fornication where with she make all the Nations of the earth drunke? Who is it that glorifieth her selfe, and liueth in pleasure, and saith in her heart, I sit being a Queene, and am no widdow, and shall see no mourning? And what shall be∣come of all this pompe and glorie?* 1.1424 her plagues shall come at one day, death, and sorrow, and famine, and she shall be burnt with fire; for strong is the Lord God which shall condemne her. Take heede then and beware how ye follow this beast, or them that haue receiued the beasts marke. Their glorie which they seeke with men they haue, but their glory shall be turned into confusion and shame.

And I wish that they were the men alone that seeke the praise of men, but not of God. But are there not many carnall Gospellers that may be branded with that marke? Are there not many that in a vaine affectation of their owne praise more then Gods, studie rather to speake vnto the eare then vnto the heart? Are there not many whose preaching standeth rather in the inticing speech of mans wisdome, then in plaine eui∣dence of the spirit and of power? If there be any that so vainly hunt after glory, surely their glory shall vanish as smoake and shall wither as the greene hearbe. Take heed therefore and beware of them: for ye may not walke as they doe.

The last thing which the Apostle noteth in them, is, that they minde earthly things, whereby the Apostle signifieth that their studie, and delight, and all their affections were se•• on houses, wealth, friends, commodities, and the things wh••ch are on earth, and not on the things which are aboue. Another note of false teachers, and inordinate walkers. Marke then and see who they are that are such, and walke not as they doe, but follow the blessed Apostle, and such as walke so as he did.

LECTƲRE LXX.

PHILIP. 3. Vers. 19.20.

Whose glory is to their shame, which minde earthly things. But our conuersation is in heauen.

WHose glory is to their shame.] This is the fourth thing which the Apostle noteth in these many and inordinate walkers of whom he had told them often, and now told them weeping, that their glory is to their shame. Whereby the Apostle signifieth both their great vanitie in seeking after honour and glory amongst men, neglecting the true glory of Christ Iesus, and likewise the end that should come of it, which is that it should turne to their confusion and shame. They sought the praise of men in the vanitie of their hearts, and not of God, but their glory in the end should turne to their shame. Which one branch of the Apostles reason might well serue for a sufficient reason to moue the Philippians not to follow the example of these, but to follow him, and such others as walked so as they had him for an ensample. Hence then I obserue another note of inor∣dinate walkers, whose example wee may not follow if we feare the reward of their walking: if they vainly seeke after glory and estimation amongst men, neglecting the glory and ho∣nour that commeth of God alone, they are inordinate walk∣ers, and wee may not walke after them, for that the glory which such men seeke shall be turned into shame. It is a gene∣rall rule prescribed vnto all Christians, that in all things they should alwayes seeke the glory of the Lord, by the Apostle, where he saith, Whether yee eat, or drinke, or whatsoeuer yee doe,* 1.1425 doe all to the glory of God. For, as he saith in another place, wee are chosen in Christ, that wee should be to the praise of his glory. Whereunto agreeth that of Peter, Wee are a chosen generation,* 1.1426 a royall priesthood, an holy nation, a peculiar people, that wee should shew forth the vertues of him that hath called vs out of darknesse

into his maruellous light. And a notable president hereof w•• haue in the example of our Sauiour,* 1.1427 who sought not his own praise, nor the praise of men, but the praise of him that sen•• him. But as for seeking glory and estimation amongst men▪ the Apostle hath plainely forbidde it,* 1.1428 where he saith, Let vs not be desirous of vaine-glory prouoking one another, enuying one a••¦other.* 1.1429 And in another place he protesteth against it saying, So we speake, not as they which please men, but God, which trieth our hearts, neither did we euer vse flattering words, as ye know, nor co∣loured couetousnesse, God is record, neither sought we praise of men, neither of you, nor of others. Yea and our Sauiour hath noted it to be a bitter roote of infidelitie, or at least a great let to come vnto God where he saith,* 1.1430 How can ye belieue which receiue ho∣nour one of another, and seeke not the honour that commeth of God alone? how can ye beleeue, as if hee should haue said it is almost impossible, surely it is a very great stoppe and hinderance vn∣to a man to come vnto God. And the proofe thereof we see in certaine chiefe Rulers of the Iewes,* 1.1431 of whom it is said, that they beleeued in Christ, which was true only in a generalitie, but they did not confesse him. And the reason is added, For they loued the praise of men, more then the praise of God. Thus then we see that generally we should in all things seeke the glorie of God, and not vaine praise and glory amongst men. So that the ambitious and vaine seeking after honour and glory a∣mongst men, neglecting the glory of God, is a plaine note in all sorts of men of inordinate walking.

Now to descend from the generalitie vnto some particu∣laritie, did not this note amongst others plainely descrie those false Teachers which in Pauls absence seduced and bewitched those Churches which he had planted in the faith of Christ Iesus, to be false Teachers? Their debasing and disgracing of Paul in his absence, their curious affectation of eloquence, wisedome, knowledge, and learning, as if they had all lear∣ning and all knowledge, and Paul none at all, their vaine ostentation that they had been conuersant with the Apostles, and that they followed their footsteps, saying that Paul had not seene Christ in the flesh, nor had conuersed with the A∣postles, their ambitious desire to please the Iewes, to creepe

into credit with them, and to worke Paul out of credit, their aduancing and exalting of themselues aboue all others as if they were, and none but they, what else was it but to seeke their owne praise, to haue honour of the Iewes, and to be cal∣led of them Rabbi? and what else did it but bewray them to be false Teachers? Which albeit the Apostle do not in expres∣sed termes vtter, yet seemeth he vnto me to implie so much ••hen he saith,* 1.1432 That his preaching stood not in the intising speech of mans wisedome, but in plaine euidence of the spirit, and of power. And againe when he saith,* 1.1433 That he so spake not as they that please men, but as God which trieth the hearts. For in both these pla∣ces I take it is signified that they that preach in the intising speech of mans wisedome, they that speake to please men to be praised and had in honour of them, thereby bewray them∣selues to be false Teachers. And it is a iust thing with God that they which seeke the praise of men, and not of God, haue their praise with men, but not with God, and that with God their glory bee turned into their owne confusion and shame, if not in this day in their owne conscience, yet in that day when all faces shall gather blacknesse before him. For then they shall see that all glory and honour is due vnto him, that all true glory commeth from him, and then shall they be ashamed that they sought not the honour that commeth of him alone, and their shame shall be their euerlasting woe and confusion.

Will ye then know who by this note may be descried at this day to be false Teachers, that knowing them ye may not fol∣low them, nor walke as they doe? Marke who they are that seeke honour and glory amongst men, but seeke not the ho∣nour and glory that commeth of God alone. Who is it that stirres so much that he troubles all for the chiefe soueraigntie in earth ouer all persons in all causes ecclesiasticall and ciuill? Who is it that exalteth himselfe against all that is called God, or worshipped, sitting as God in the Temple of God, & shew∣ing himselfe that he is God? Who is it that is arayed with purple and skarlet, and guilded with gold and precious stones, and pearles, and hath a cuppe of gold in her hand full of a∣bominations and filthinesse of her fornication wherewith she

makes all the nations of the earth drunke? Who is it tha•• glorifieth her selfe, and liueth in pleasure, and saith in he•• heart I sit being a Queene, and am no widow, and shall see n•• mourning? Marke I say, and see whether this be not the false Prophet that workes miracles before the beast?* 1.1434 Marke and see whose honour and glory it is that this false Prophet, and his followers seeke and hunt after, Gods, or their owne? And if by this that hath beene said ye can descrie who they be, th•••• take heed and beware of them. For what shall become of all this pompe and glory which they so greedily seeke after? Iohn saith,* 1.1435 Her plagues shall come at one day, death, and sorrow, and fa∣mine, and she shall be burnt with fire: for strong is the Lord which shall condemne her. And our Apostle saith, their glory shall bee turned into shame, and their end shall be damnation. Take heede therefore and beware of them; follow them not, lest if yee be partakers in their sinnes, and bee partakers also of their pu∣nishment.

Now I wish that this poyson had crept no farther into the Church, and that they were the men alone that seeke the praise of men, and not of God. But are there not some others that are tainted with this vice of vaine-glory? Are there not some others that preach themselues rather then Iesus Christ? that in a vaine affectation of their owne praise more then Gods, studie rather to speak vnto the eare then vnto the hart•• whose preaching standeth rather in the intising speech of mans wisedome, then in plaine euidence of the spirit, and of power? I wish there were no such: but if there be, yee may not be followers of them. For the Gospell is not deliuered vnto vs that we should thereby seeke our owne praise and glo∣ry, or that the people should honour and magnifie vs which are the Ministers thereof, but to the end that the benefit and the glory of Christ might bee preached and published, and that the Father might be glorified for his mercy offered vnto vs in Christ his sonne, whom he hath giuen vs, and together with him all things also. To conclude therefore this point in one word, we are all of vs that are Christians both Pastor and people in all things to seeke the glory of God, and not of men. For if we doe otherwise, and seeke the glory of men

and not of God, our glory shall be turned into shame.

The last thing which the Apostle noteth in these many ••nd inordinate walkers of whom he had told them often, and ••ow told them weeping, is that they minde earthly things. Whereby the Apostle signifieth that their studie, delight, and ••ll their affections were set on honours, wealth, friends, com∣modities, and the things which are on earth, neuer minding ••he things which are aboue. And here was the roote of all the other euils. For why were they the enemies of the crosse of Christ? why was their belly their God? why sought they after vaine-glorie and estimation in the world, and not that honor ••hat commeth of God alone? The reason was, they minded earthly things. This is a briefe comprehension of the rest, this being a certaine ground of the rest, and the rest being cer∣••aine notes of this. For as the cause why they were enemies to the crosse of Christ, why their God was their belly, why they sought glory with men and not with God, was, because they minded earthly things, so these were euident notes to conuince them that they minded earthly things, for that they were enemies to the crosse of Christ, for that their God was their belly, and that they sought after the praise of men, and not of God.

Hence then I obserue the last note of inordinate walkers, which is indeed the ground of all inordinate walking; and that is, the setling of the affections on the things which are on earth, and resting in them as in the chiefest good.* 1.1436 The de∣s••re of mony, saith the Apostle, is the roote of all euill, which while some lusted after they erred from the faith, and pearced themselues through with many sorowes, That which the Apostle speaketh in particular of this one earthly desire of mony, is also true in the generall of all earthly desires. For the minding and desire of all earthly things is the roote of all euill, whereon when men set their affections they erre from the faith, and pierce themselues through with many sorrowes. So that as the Apostle reasoneth, saying,* 1.1437 whereas there is among you enuy∣ing, and strife, and diuisions, are ye not carnall, and walke as men? so may I likewise reason, is there any error in faith, or cor∣ruption in life, and is it not hence, for that they minde earthly

things? Iudas that was numbred with the Apostles, and h•••• obtained fellowshippe in that ministration, betrayed his M••¦ster Christ Iesus. What was the cause? He bore the bag, a•••• he loued it too well: thirty pieces of siluer were the reward 〈◊〉〈◊〉 his iniquitie. Demas forsooke Paul: what was the reason? H•• loued the world, and embraced it. Those Ministers of t•••• Gospell, that the Apostle speaketh of in the former chapt•••• sought not that which was Iesus Christs: and what was th•• stoppe? they sought their owne, their owne pleasure, the owne profit, their owne honour, their owne ease, they minde earthly things. Neither is it so onely in the ministerie, but g••¦nerally in all sorts of men this minding of earthly thin•• chokes vp euery good thing, and inclines vnto euery bad•• thing. Those chiefe Rulers of whom we spake before confe••¦sed not Christ, what was the cause? They loued the praise 〈◊〉〈◊〉 men, more then the praise of God. A good confessio•• hindered by minding an earthly thing, the praise o•• men. Demetrius likewise and his company raised a seditio•• tumult against Paul: what was the cause? they thought th•••• by his preaching the siluer Temples of Diana which the•• made, and which brought great gaines vnto them, would be•• set at naught. A wicked sedition raised through carnall an•• earthly minded men, whose mindes were so set vpon the•• gaines that for it they could not looke towards God, nor a¦bide the Ministers of Christ his Gospell. And so it is gene¦rally, wheresoeuer the affection is set on earthly things, ther•• their walking is inordinate whether it be in Pastor, or in peo¦ple. And therefore the Apostle hath most carefully euery where admonished vs not to minde earthly things:* 1.1438 Set no•• your affections on the things which are on the earth. And againe Mortifie your members which are on the earth, fornication, vn∣cleanesse, the inordinate affection, euill concupiscence, and couetous∣nesse which is idolatrie, for the which things sakes the wrath of Go•• commeth on the children of disobedience. The like admonition•• are very vsuall in the holy Scriptures.

Marke then the Apostles rule. Yee may not walke after them which minde earthly things; and therefore ye may no•• walke after them that be the enemies of the crosse of Christ.

For for this cause they whom we haue noted to be the ene∣mies of the crosse of Christ, whose end we haue noted to be their damnation, whose God to be their belly, whose glory to be to their shame, for this cause I say they were such because they minded earthly things. O but some will say that these whom I noted to be such, are the onely men, many of them, that sequestred themselues from earthly things, and haue no minde of earthly things. See then whether that which hath beene said shew not plainely that they are the enemies of the crosse of Christ, that their God is their belly, that they seeke the praise of men more then of God. For if they be such these are plaine and euident tokens that they doe mind earth∣ly things, whatsoeuer be said, and whatsoeuer shew be made to the contrarie. Neither were it otherwise hard to shew by their whole practise, that their whole minde, and all their af∣fections are set on earthly things. But it shall not be needfull. That which hath beene said may serue to cleare the point, and to be a sufficient caueat vnto you that ye doe not walke after their example. And let this be set downe for a generall rule, that we may not follow their example which minde earthly things.

Yet if our practise be lookt into it will be found that gene∣rally we follow them, and none else. For whereon else are our mindes, our delight, our affections set but on the things which are on earth? The rich man what minded hee but riches? the ambitious man what but honours? the voluptu∣ous man what but pleasures? the dainty man what but ease? the carnall man what but the flesh and the lusts thereof? Ge∣nerally our thoughts are earth creeping thoughts, our desires earth-creeping desires, our actions earth smelling actions, our waies earth-smelling waies. We thinke and care some of vs how to liue, some of vs how to liue well. But how is that? to liue at ease, to swimme with pleasures, to haue wealth at our wils, and to leaue the rest of our substance for our children. And hence it is that the voice of vnmercifulnesse towards the poore, of deceit in buying and selling, of oppression of our brethren, of slandering one another, and stealing one from another is heard in our streetes. Hence it is that there are di∣uisions,

and dissensions, emulations, strife, enuying and th•• like amongst vs. Hence it is that wisedome crieth withou•• and vttereth her voice in the streets, but no man hearkeneth nor receiueth instruction, euen because wee minde earthl•• things, and set our affections thereon. But what saith our A¦postle,* 1.1439 No man, saith he, that warreth entangleth himselfe wit•• the affaires of this life, because he would please him that hath ch••¦sen him to be a souldier. Now we are all of vs, euen so many a•• are baptized into the name of Christ Iesus, billed souldiers to fight vnder his banner against euery thing that exalteth it self•• against God. And our care should be in all things to pleas•• him that hath chosen vs to be his souldiers. And for this caus•• we should not suffer our selues to be entangled with the affaire•• of this life, so that we should set our affections on the thing•• which are on the earth. For it is the course of militarie disci∣pline, that hauing billed themselues to be souldiers they minde no more houshold, or other ordinarie affaires, but on∣ly their warre. Right so should it be in the course of ou•• Christian warfare, that hauing giuen our names vnto Christ to fight vnder his banner wee should not henceforth mind•• earthly things, but still haue close girt vnto vs the whole ar∣mour of God that we may be able to resist in the euill day, and hauing finished all things stand fast. The faithfull Minister of the Gospell should not seeke his owne, but that which is Iesus Christs. The faithfull Christian should weine himselfe from the transitorie things of this life, and at no hand set his affe∣ctions on them.

Howbeit let no man so vnderstand me as if I thought that we should not meddle with the transitorie things of this life, or haue nothing at all to doe with earthly things. For no doubt we may medle with them, and vse them, and make a godly vse of them. The Patriarches and Prophets, our bles∣sed Sauiour, and his holy Apostles as the Scriptures beare witnesse vsed them, and made an holy vse of them. Nay not onely we may vse them, and make an holy vse of them, but we must count them the good blessings of Almightie God, and we must take care to vse them to his glory. We may not lightly regard ••hem, or wrechlesly neglect them, but we must

carefully hu••band them, and wisely employ them to our own vses, and the good of Gods children. For therefore wee haue them that therewith we may doe good vnto all, but especially vnto those that are of the houshold of faith: wealth, that wee may helpe to supply the wants of our brethren, honour and might, that we may helpe to lift the poore out of the mire, fauour and friendship, that so we may be the better able to re∣lieue them that are oppressed, all things needfull and profita∣ble for this life that therewith wee may doe good vnto those that be in neede or necessitie, and that thereby we may glori∣fie our Father which is in heauen. So then to take me as if I thought that we may not medle with, or vse earthly things & temporall blessings, were to mistake me. But this I say with the Apostle, that we must vse them as though wee vsed them not,* 1.1440 namely so we must vse them as that we be not entangled with them, nor mastered by them.* 1.1441 Wee must not be entangled with the affaires of this life, as the Apostle speaketh. And as the Prophet saith of riches that if they encrease wee may not set our hearts vpon them,* 1.1442 so is it to bee said in generall of all earthly things, we may not set our hearts vpon them. We may not,* 1.1443 as our Apostle saith elsewhere, set our affections on things which are on the earth: and as here our Apostle saith, we may not mind earth∣ly things to set our studie and our delight thereon. For if we doe, then shall we be of those many which the Apostle here speak∣eth of, and whom he would that we should not follow: yea, if wee minde earthly things wee shall fall into tentation and snares, and into many foolish & noysome lusts which drowne men in perdition and destruction. Let vs not therefore fol∣low the example of them which mind earthly things, let vs not set our affections on the things which are on the earth: let vs vse them, and let vs labour to vse them to Gods glory, but let vs not set our hearts vpon them, nor suffer our selues to be entangled with them. Let vs giue our hearts vnto our God, let vs set our affections on things which are aboue, and let our conuersation bee in heauen, which is the next point to be handled.

LECTVRE LXXI.

PHILIP. 3. Verse 20.

But our conuersation is in heauen, from whence also we looke for the Sauiour, euen the Lord Iesus Christ.

FOr our conuersation] This is the second reason which the Apostle vseth to moue the Philippi∣ans to follow him, and such others as walke so as they haue him for an ensample. For so it is deliuered in the originall as a reason, for our conuersation &c: a reason, I say, not of that which immediatly went before, but a reason of his exhortati∣on in vers. 17. where it is said, brethren, be yee followers of mee &c. yet so that the reason is drawne from the antithesis of that which went immediatly before. In these words then we haue the second reason of the Apostles former exhortation, drawne from the antithesis of that which immediatly went before. For as in the former reason he shewed that they were not to follow those false teachers which walked otherwise then they had him for an ensample, both by their studie, and by their end, which was damnation; so now he sheweth that they are to follow him, and such others as walke so as they haue him for an ensample, both by the cleane contrary course of studie, which he, and such as he is follow, and by the contrary end, which is glorification. This then is the manner of the Apostles proceeding: His exhortation is, brethren, be yee followers of me &c. His reason is; for our conuersation, or our Citie whereof we are citizens, is in heauen, not in earth that we should minde earthly things, or make our God our belly; but in heauen, from whence also we looke for the Sauiour, euen the Lord Iesus Christ, by whom we looke for another reward of our walking, then that which the wicked haue, euen the glorifica∣tion

of our vile bodies by that his powerfull working where∣by he is able to subdue &c.

In this reason then I note these three principall points shew∣ing themselues in a threefold profession which the Apostle maketh in the behalfe of himselfe, and such others as walked as he did. The first is a Christian profession of their present conuersation in these words, for our conuersation &c. The se∣cond is a Christian profession of their expectation of Christs second comming to saue them, in these words, from whence also &c. The third is a Christian profession of their certaine hope of the glorification of their vile bodies by the powerfull working of Christ, in these words, who shall change our vile bo∣dies &c. Now touching their present conuersation, the Apo∣stle maketh this Christian profession, our conuersation is in heauen: which is as if the Apostle should haue said, It is not so with vs as with those false teachers newly mentioned: For they as men of this world minde earthly things, and set their delight and affections thereon: but we carry and behaue our selues in this life as citizens of the heauenly Ierusalem, setting our affections on the things which are aboue. For so the words in the originall are as if we should thus read;* 1.1444 our Citie where∣of we are citizens, and whereunto we haue right, is in heauen. So that his meaning is, that they carry and behaue themselues, and so conuerse here in this life as citizens of the heauenly Ie∣rusalem, minding that, and the things which beseeme that. Touching the second point, namely their expectation of Christ his second comming to saue them, the Apostle maketh Christian profession, when he saith, from whence &c; which is as if our Apostle should haue said; a reason why our con∣uersation is in heauen is, because from heauen we certainely looke and waite for the appearing of our Lord Iesus Christ, when he shall come as a swift iudge against all them that haue made their belly their God, but as our Sauiour to giue vs an inheritance among them that are saued. In the last verse the Apostle maketh a Christian profession of their certaine hope of their glorification, whereof more particularly hereafter. Now let vs see what obseruations we may gather hence for our owne vse and instruction.

The first thing which I note is the Apostles christian pro∣fession which he maketh in the behalfe of himselfe, and such others as walked so as he did touching their present life and conuersation, which is, that they caried and behaued them∣selues in this life as citizens of heauen, setting their affections on the things which are aboue. Whereof the Apostle maketh profession to this end, that hereby the Philippians might be in¦duced to follow him, and such as he was, that seeing their conuersation to be such and so holy in comparison of others▪ they might make their choice of following them, and haue their conuersation such as they heard and law that theirs was. Hence then I obserue what the life and conuersation of God children ought to be in this vale of misery, and valley of teares: we should carry and behaue our selues here as pilgrims here on earth, and hauing our Citie in heauen, as citizens of the heauenly Ierusalem, fixing our faith, hope, and loue there, setling our thoughts, desires, and affections there, hauing our hearts, mindes, and wi••l•• there, and liuing vnder the lawes that are giuen and kept there. This our Apostle sheweth in the first chapter of this Epistle, where he exhorteth the Philip∣pians,* 1.1445 saying, Onely let your conuersation be, as it becommeth the Gospell of Christ. Where the Apostle vseth the word whence this word here vsed is deriued: And the exhortation imply∣ing a dutie, it is as much in effect a•• if he had said, that we ought so to walke as citizens of the Saints and of the kingdome of God, holding on in that course which beseemeth the professi∣on of the Gospell.* 1.1446 The like exhortation also the Apostle Peter maketh, where he saith, As he which hath called you is holy so be yee holy in all manner of conuersation, because it is written▪ be yee holy, for I am holy Which exhortation likewise implying a dutie, it appeareth that our conuersation should be in all ho∣linesse as becommeth the Saints of God, and citizens of hi•• kingdome. But most plaine to this purpose is that of ou•• Apostle where he saith, If yee be risen with Christ, seeke those things which are aboue,* 1.1447 where Christ sitteth at the right hand o•• God: set your affections on the things which are aboue. For in this place the Apostle sheweth most plainely, that if we be risen with Christ by the vertue of his resurrection, then we are in

minde and affection euen while we are in the bodie to ascend vp into heauen, and euen to dwell with him where he is at the right hand of God. And why should it seeme strange vnto any, that euen while we liue here in the bodie we should haue our conuersation in the heauens? Where should the bodie liue but where the head liueth? If then Christ which is our head and our life be in heauen, we also which are the mem∣bers of his bodie should haue our life in heauen where Christ which is our life is? Againe, where should the spouse loue and like to be, but where her welbeloued bridegroome is? Her heart and her soule should be so knit vnto him, as that where he is there should shee be also. Nay our Sauiour himselfe tells vs, that where our treasure is there will our hearts be also. Is then Christ in whom are hid all the treasures of wisdom and know∣ledge, the treasure and ioy of our soules? If he be,* 1.1448 then where he is, there will our hearts be also.

In bodie it must needs be that we walke on earth amongst the sonnes of men till our earthly house of this tabernacle be destroyed, and we be clothed with our house from heauen. But here we haue no abiding Citie:* 1.1449 In token whereof we read that the holy Patriarchs dwelt in tents, counting themselues onely pilgrims vpon earth, and as guests in an Inne for a night, and looking for a Citie hauing a foundation whose builder and maker is God. Nay what else is here but a vale of misery, and a valley of teares? How are we here assaulted on euery side with the world, the flesh, and the Deuill? How doe the wicked and vngodly of the earth take secret counsell together against vs, saying, come let vs roote them out that they be no more a people, and that their name may be no more had in remembrance? How doe the lust of the flesh, the lust of the eyes, and the pride of life swarme like grashoppers vpon the face of the earth? How manifold are our necessities, infir∣mities, miseries, distresses, perils, crosses, troubles, tentations, afflictions, losses, griefes, and anguishes both in soule and in bodie while we are in the bodie? Euen such and so many that we haue great reason with our Apostle to sigh whiles we are in this tabernacle, and to desire to remoue out of the bodie,* 1.1450 and to dwell with the Lord. Seeing then that here we are but pilgrims

and strangers, and haue no abiding Citie; being that here is but a vale of misery, and a valley of teares, we are not here to pitch the resting place of our soules, but liuing here in the bodie we are in heart and sole, in minde and affection to haue our conuersation in heauen. And that so much the rather, be∣cause man that is borne of woman is but of short continuance here on earth,* 1.1451 and full of trouble and misery. For wherein should yee haue ioy, or peace, or comfort in the Holy Ghost, nay how should he not be swallowed vp of griefe, and sorrow, and vex∣ation of the spirit, if in soule he should not ascend into heauen and set his affections on the things which are aboue? For thus it is that though our outward man be troubled, yet our inward man is comforted; though in bodie we be afflicted and di∣stressed on euery side, yet in our soules we haue peace and ioy of the Holy Ghost, euen because our conuersation is in heauen, whence it is that we looke not on the things which are seene, but on the things which are not seene. This point might be farther inlarged. But by this it doth appeare that the children of God ought in this life to haue their conuersa∣tion in heauen, walking as citizens with the Saints, and of the houshold of God. Will yee then see for your farther vse and instruction what manner persons yee ought to be in holy con∣uersation and godlinesse, that liuing in the bodie yee may be said to walke as citizens of the heauenly Ierusalem, and to haue your conuersation in heauen?

1. If we will walke in this life as citizens of the heauenly Ierusalem, and approue our selues to haue our conuersation in heauen, we may not warre after the flesh, or suffer our selues to be intangled with the affaires of this life. For these two, to minde earthly things, and to haue the conuersation in heauen, are, as we see in this place, so opposed the one vnto the other, that the one is a plaine note of inordinate walkers, and the other a sure token of our adoption into the sonnes of God to be partakers of the inheritance among the Saints. Whereupon it is that the Apostle plainely protesteth against the one, but cheerefully professeth the other.* 1.1452 Though (saith he) we walke in the flesh, yet doe we not warre after the flesh. And againe, No man (saith he) that warreth, he meaneth to God in the spirit,

and therefore the vulgar interpreter puts it into the text, no man that warreth entangleth himselfe with the affaires of this life,* 1.1453 because he would please him that hath chosen him to be a souldier. And the like is very vsuall. But see how cheerefully hee pro∣fesseth in this place that his conuersation is in heauen; and in another place, that his house is from heauen; and in other places, that he walkes in the spirit,* 1.1454 and mindes those things which are aboue. This one thing then must we care if we will walke as citizens of heauen, that we walke not after the flesh, nor set our affections on the earth, nor suffer our selues to be intan∣gled with the loue of the world.* 1.1455 For (as Iohn saith) if any man l••••e the world, or the things that are in the world, the loue of the Father is not in him. We must therefore so vse the world as though we vsed it not: And in no case wee may so set our affections on any thing in this life, that our soule should so cleaue vnto it as the soule of Shechem vnto Dinah the daughter of Iacob:* 1.1456 for death will surely follow as it did vpon Shechem.

2. If we will walke in this life as citizens of the heauenly Ierusalem, and approue our selues to haue our conuersation in heauen, we must so wrestle against all tentations, and all as∣saults of the Deuill, that hauing finished all things wee may stand fast. For so shall we indeede walke as citizens of the houshold of God, if our case being as our Apostles was, wee can say with our Apostle,* 1.1457 wee are afflicted on euery side, yet are wee not in distresse, in pouerty, but not ouercome of pouerty, we are persecuted, but not forsaken, cast downe, but we perish not. Thus we make a good tryall of our selues, and shew plainely that we walke not as men simply, but as men of God. For it cannot be that we should not be tempted, and assaulted, that we should not haue fightings without, and terrors within,* 1.1458 as the Apostle professeth he had. Nay if we be without such corrections, whereof all Gods children are partakers,* 1.1459 we are bastards, and no sonnes. But if we at such times shall take vnto vs the whole armour of God, if we shall girde vnto vs the sword of the spirit which is the word of God, as our blessed Sauiour for our example did,* 1.1460 we shall be sure to quit our selues like men, and to quench all the fiery darts of the Deuill. It

may be indeede, that after yee haue fled from vs by thus resi∣sting him, he will againe assault vs. And so we see he did with our blessed Sauiour in the place mentioned. He left him not with once or twise, but againe, and againe, and againe hee tempted him. We must then as he did still resist him, and still fight against him with the sword of the spirit. So shall we fight with Michael, and Michael shall fight with vs against the Dra∣gon,* 1.1461 and we shall preuaile: for in that he was tempted, he is able, and will also succour them that are tempted. This then must be another care that we must take if we will walke as citizens of heauen, that in all tentations and troubles whatsoeuer we may stand fast: for so shall we be good citizens indeed if whatso∣euer battery be laid against vs still we stand vpon our guard, and hold out euery enemy.

3. If we will walke in this life as citizens of the heauenly Ierusalem, and approue our selues to haue our conuersation in heauen, we must yeeld our selues to be guided and gouer∣ned by the lawes of that Citie, and to liue in all obedience vn∣der those lawes which are giuen and kept there: for euery ci∣tizen is to be gouerned by the lawes of his Citie, and to yeeld all obedience thereunto. As then the Angels in heauen are al∣waies ready to obey & execute his wil, going when he biddeth, and returning when he calleth; so we as dutifull & obedient children should with all willingnes and cheerefulnes apply our selues vnto his sacred will, neuer attempting any thing contrary thereunto. For if when he sets it downe as a law, that we flie that which is euill, and doe that which is good &c, we contrariwise flie that which is good, and follow that which is euill; we are no more citizens, but plaine rebels; we haue no conuersation in heauen, but we plainely fight against heauen, and against God. This then must be a third care that we must take if we will walke as citizens of heauen, that we yeeld our selues to be gouerned by the lawes of that Citie, and liue in all obedience vnder those lawes which the King of heauen hath giuen, and commanded to be kept. Otherwise how can we say that our conuersation is in heauen, if we submit not our selues vnto the lawes, and conforme our liues vnto the will of our father which is in heauen?

4. And lastly, if we will walke in this life as citizens of the heauenly Ierusalem, and approue our selues to haue our con∣uersation in heauen, we must in heart, in minde, and in soule ascend vp thither, our thoughts, our desires, and our affecti∣ons must be setled there, our faith, hope, and loue must be roo∣••ed and grounded there. By faith we must alwaies be look∣ing vnto Christ Iesus the author and finisher of our faith, where he is set at the right hand of the throne of God. In hope we must alwaies waite for that inheritance immortall, and vndefiled, and that fadeth not away, reserued in heauen for vs. In loue we must alwaies be fast tied vnto him who is loue it selfe, whom we haue not seene, and yet loue him, and in whom now, though we see him not, yet doe we beleeue, and reioyce with ioy vnspeakable and glorious. Our affections must alwaies be set on the things which are aboue. Our desires must al¦waies runne on the things that belong vnto our peace. Our thoughts must alwaies be musing of the iudgements of his mouth. Our hearts must alwaies be lift vp vnto the Lord. Our soules must there alwaies repose themselues where true ioyes are to be found. And our minds must alwaies be occu∣pied in the meditation of those ioyes which are prepared to be shewed in the last time. For thus though we be absent in body from the Lord, yet euen whiles we are in the body, we are and dwell with the Lord. And vnlesse we thus be and dwell with the Lord, we cannot say that our conuersation is in heauen, no more then we can say that our hearts cleaue sted∣fastly vnto the Lord, when they are set on riches, and on the pleasures of this life.

Now then that yee see that yee ought to haue our conuersa∣tion in heauen, and likewise how to walke to haue your con∣uersation in heauen, it behooueth you, men and brethren, to looke vnto it whether your conuersation be such as it ought, and whether it be where it ought to be. Looke vnto the earth how yee are minded towards earthly things: looke vnto the tentations of this life how fast yee stand against them: looke vnto the law and will of God how yee conforme your selues vnto it: looke vnto the things which are aboue, how in heart and soule yee are affected toward them, and hereby try whe∣ther

yee can say with the Apostle, our conuersation is in hea¦uen. If thou hast so vsed the things of this life, as that tho•• hast not too too much loued the world, nor the things tha•• are in the world; if thou hast manfully resisted the tentation•• of this life, and ouercome them; if in holy obedience tho•• hast conformed thy life vnto the will of thy God; if being ab∣sent in body from the Lord, thy soule & thine affections haue beene set on the things which are aboue, where true ioyes alone are to be found, what a comfort may it be vnto thy soule to haue such a testimonie that thy life and conuersation hath beene in heauen? O but here will the good soule say, I meane the troubled and afflicted soule: True indeed, I might be comforted if I found it thus with me: but thus it is with me; though I haue not wholly minded earthly things, yet haue I minded them more then I should; though I haue withstood such tentations as haue assaulted me, yet in great weaknesse; though I haue delighted in the law of the Lord, yet haue I often turned out of the way of his commande∣ments; though I haue affected the things which are aboue, yet haue mine affections beene too much diuided betweene the things which are aboue, and the things which are on earth. Well, let not thy soule be troubled nor feare. Doest thou see, and know, and acknowledge thus much? Dauid saith, that he confessed his sinne vnto the Lord,* 1.1462 and so he forgaue the punish∣ment of his sinne. Feare not then, but that he who hath ope∣ned thine eyes to see, and thy heart to acknowledge thy weaknesse and imperfection, will pardon this weaknesse and imperfection whatsoeuer it is. Againe, feelest thou some seedes, some beginnings of these things in thee? Who is it that hath sowen, and begun these things in thee? Euen that God that hath said, I will not faile thee nor forsake thee, and therefore will performe that good worke which hee hath begun in thee vntill the day of Iesus Christ, and will cause those holy seedes to bring forth their fruit in due season. Yea comfort thy selfe herein, if it be with thee as thou sayest, that thy conuersation hath beene in heauen. For art thou sor∣rie that thou hast more minded earthly things then thou shouldest? that tentations haue so nighly surprised thee? that

thou hast so often turned aside from the law of thy God? that ••hine heart and affections of thy soule haue beene more diui∣ded twixt heauen and earth then they should? And doest thou de••i••e in thy soule daily more and more to be weyned from ••••••nding earthly things, to be strengthned against tentations, ••o be conformed in thy will vnto Gods will, and to walke with ••hy God with a perfect heart? This also is a sure token that ••hy conuersation is in heauen: for where the perfection of that which should be is wanting, there an holy desire and affe∣ction vnto that which should be is accepted. If therefore in searching out thy heart and thy reines for the triall of these points, thou finde it to be with thee as thou sayest, thou hast great cause of comfort and ioy in the spirit.

But if in triall it appeare that as thou hast liued in the flesh, so thou hast walked after the flesh, neglecting the Law of God, yeelding thy selfe captiue vnto the law of sinne, setting thine affections on the things which are on earth, and neuer minding the things which are aboue, then surely thou art a stranger from the life of God, and the way that thou walkest leadeth vnto hell. Looke therefore well vnto it, and let euery man haue that care of his wayes, that howsoeuer hee liue here in the body, yet in minde and affection he may haue his con∣uersation in heauen. And to this end, weyne your selues daily more and more from the loue & care of these earthly things. He that weepeth through aduersitie,* 1.1463 let him be as though hee wept not; he that reioyceth through prosperitie, let him be as though hee reioyced not; hee that buyeth, as though he possessed not; hee that vseth this world, as though he vsed it not:* 1.1464 for the fashion of this world goeth away, and all things in the earth are but meere va∣nitie. Take vnto your selues the whole armour of God, wre∣stle harder and harder daily against all tentations and assaults of the Deuill, fight a good fight, stand fast, quit your selues like men, resist the Deuill, and hee will flie from you. Con∣forme your wils daily more and more vnto Gods will, yeeld your selues daily more and more to bee gouerned by his lawes, order your steps so heere in his waies, as hauing right into that City whereof also ye shall haue possession. And though yee liue heere in the flesh, yet ascend in heart, in minde, and

in soule into heauen, let your thoughts, and desires, and affect••¦ons bee setled there, your faith, your hope, and your lou•• let them bee rooted and grounded there. And then among•••• other benefits this shall not be the least, that death shall no•• come hastily vpon you, yea yee shall chearefully thinke vpo•• death, death shall be vnto you an aduantage, and when th•• will of God is, yee shall desire to bee loosed and to bee wit•• Christ, to remoue out of the body, and to dwell with th•• Lord. For what is the cause why wee so feare death, why we•• are so loth to die? Here it is; because in the dayes of our flesh we haue not had our conuersation in heauen. Our minde•• were set vpon earthly things, and therefore we are loth to par•• with them. We neuer fought against any tentation, nay th•• strong man possessed vs in such peace, that wee neuer knew what tentation meant, and therefore wee know not where to liue better then here. We regarded not to submit our selues to the lawes of God to be gouerned by them, and therefore wee shrinke at death for feare of a iudgement. We neuer ascended into heauen in our hearts or soules, wee neuer raised our thoughts, our desires, or our affections so high, wee neuer tasted in our selues any sparkle of those ioyes which are prepa∣red to be shewed in the last time, and therefore wee long not after heauen, but we rather loue to liue here on earth. These are the things (I say) that make vs shrinke at death, and loth to die. Let vs then hearken vnto these words of exhortation, and let vs haue our conuersation in heauen. If we shall, then shall death be welcome vnto vs, and wee shall accept it as the end of our pilgrimage, and as the way to our abiding Citie Ierusalem which is aboue, and vnto Christ which is our life. For the more we ascend while we are in the body, in our soules and spirits, in our meditations and desires, in faith and hope into heauen, the more will wee desire to remoue out of the body, that we may for euer dwell with the Lord, and there∣fore we will the more cheerefully open vnto death when hee knockes at our doores. I heare that the example of this our sister may be a good prouocation to stirre you vp vnto these things: for they that were with her giue her this testimonie, that in this time when the Lord had laid his hand vpon her,

she quickly set apart all minde of earthly things, patiently ••••bmitted her selfe vnto the will of the Lord, willingly set her ••ections on the things which are aboue, and desired nothing more then to heare and thinke of her Lord and God, her Sa∣••iour and Redeemer. I beseech almightie God the Father of our Lord Iesus Christ, that both her examp••e, and the words ••hich ye haue heard this day with your outward eares, may so preua••le with you, that in this life ye may walke as citizens of the heauenly Ierusalem, hauing your conuersation in hea¦••en, weyning your selues from the world, and the things that ••••e in the wor••d, manfully fighting against all tentations and assa••lts of the deuil, conforming your selues in all obedience vnto the lawes of his kingdome, and while ye liue here in the body climing vp into heauen, that when death comes, and ye must remoue out of the body, ye may dwell for euer with the Lord, and be receiued into the full possession of that inheri¦••ance immortall, and vndefiled, which is reserued in heauen for you.

LECTƲRE LXXII.

PHILIP. 3 Verse 20.21.

From whence also wee looke for the Sauiour, euen the Lord Iesus Christ, who shall change our vile body, &c.

FRom whence.] This is the second Christian profession which the Apostle maketh in behalfe of himselfe, and such others as walked as he did; and it is of their expe∣ctation of Christ his second comming to saue them. Which also yeelde••h a reason why they haue their conuersation in hea∣••en Our conuersation, saith the Apostle, is in heauen. And why so? From heauen we certainly looke and wait for the appea∣ring of our Lord Iesus Christ, when hee shall come as a swi••••

Iudge against all them that haue made their bellie their Go•• but as our Sauiour to giue vnto vs an inheritance among the•• that are saued: therefore our soule-conuersation is in heaue•• where now Christ is, and whence he shall come in that day t•• saue vs. In that the Apostle saith, from whence, hee noteth th•• place whence Christ his second comming shall be, and conse¦quently the place where now he is according to his humanitie•• for there now he is whence at that day hee shall come, sittin•• now in glory at the right hand of the throne of God in hea∣uen, whence hee shall also come in glory to iudge both th•• quicke and the dead. Againe, in that he saith, from whence als•• wee looke for the Sauiour, he signifieth their patient expectation and waiting for the appearing of our Lord Iesus Christ, when he shall appeare the second time without sinne vnto saluation 〈◊〉〈◊〉 for Christ being then already descended from the bosome o•• his Father, and hauing offered vp himselfe without spot vnto God to take away the sinnes of such his chosen children a•• through faith in his bloud haue their consciences purged from dead workes to serue the liuing God; now they waited and looked for the promise of his second comming, when he should come in the clouds to be glorified in his Saints, but to render vengeance vnto them that know not God, nor obey the Gospell of our Lord Iesus Christ. Againe, in that he saith, from whence also wee looke for the Sauiour, euen the Lord Iesus Christ, he noteth the person of him whose second comming from heauen in the clouds they waited and looked for; which is the Lord Iesus Christ the Sauiour. The Lord, who is to be feared, hauing all soueraigne power giuen vnto him in heauen and in earth. The Lord Iesus, who is to be feared and loued, hauing laid downe his life for vs to saue vs from our sinnes, and to free vs from condemnation the due desert of our sinne. The Lord Iesus Christ, who is to be feared, loued, and reue∣renced, hauing as our Priest reconciled vs vnto God, and as our Prophet instructed vs in the will of God. Vnto all which the Apostle addeth this, that further he calleth him the S••ui∣our, for that then in his second comming he should not only saue them and free them from sinne and condemnation, which he did at his first comming in his humilitie, but shou••d

••••ue them and free them from death and corruption, and ••ring them into the full possession of that inheritance pur∣••hased in heauen for them. So that yee see the generall point ••ere spoken of is Christ his second comming in glory: the ••articular points are, the place whence the second comming ••hall be, the patient expectation and waiting of the faithfull ••or the second comming, and the person of him that shall ••ome in this second comming which the faithfull so looke ••or. Now let vs see what notes and obseruations wee may ga∣••her hence, whereof to make some further vse and instruction ••or our selues.

The first thing which I note is the Apostles Christian pro∣••ession which he maketh in the behalfe of himselfe, and such others as walked so as he did touching the place whence they waited for the appearing of our Lord Iesus Christ. They loo∣••ed for the comming of the Lord Iesus Christ from heauen, ••here they had set their affections, where they had their soule-conuersation. Hence then I obserue a ground of that point of an article of our faith, wherein we beleeue that Christ shall come from heauen with glory to iudge both the quicke and the dead. Whereunto also the Scriptures giue witnesse often elsewhere; as where the Angels told the Apostles, saying,* 1.1465 This Iesus which is taken vp from you into heauen, shall so come as yee haue seene him goe into heauen: and againe, where the Apostle saith, that the Lord shall descend from heauen with a shout,* 1.1466 and with the voice of the Archangell, and with the trumpet of God: and againe where our Sauiour himselfe tels his disciples,* 1.1467 that the sonne of man shall come in the clouds of heauen with power and great glory. But what needeth further proofe of this point? It is a thing which wee all beleeue and confesse, that Christ being ascended into heauen where he sitteth at the right hand of the throne of God, shall come againe from heauen in his appoin∣ted time with power and great glory, so that euery eye shall see him, yea euen they which pierced him thorow, and shall ren∣der vnto euery man according to that he hath done, whether it be good or euill. The vses which we are to make hereof are these.

First, to beware of such false teachers as tell vs that the body

of Christ is not only in heauen, but in earth also, in euery Kingdome, in euery City, in euery parish, in euery loafe, i•• euery peece of bread and cup of wine where the sacrament i•• receiued. For doe wee looke that he shall come from heauen the second time with power and great glorie? And shall we•• not thinke that now he is there whence then hee shall come? True it is that Christ as hee is God is not in heauen alone, o•• limited vnto any place, but filleth all places, being infinite and incomprehensible. But as he is man, so is he there alone whence hee shall appeare the second time vnto saluation: for so it is written,* 1.1468 that the heauens must containe him vntill the time that all things bee restored. And wat else is it but to de∣stroy the nature of a true body, to say that it may bee in di∣uers places at one time? Let this for this time suffice vs: Wee looke for Christ as he is man from heauen, therefore as hee is man he is in heauen: the heauen must containe him till all things be restored, therefore he is alone in heauen: hee hath a true body, therefore hee cannot be in diuers places at once. Beware therefore of such deceiuers, that yee giue no place vn∣to their errour, and trust perfectly that Christ sitteth at the right hand of the throne of the maiestie in heauen, hauing no corporall presence elsewhere, and that from thence hee shall come to render vengeance vnto the wicked, and to be glori∣fied in his Saints.

Secondly, this should teach vs to beware of such mockers as walke after their lusts, and say, Where is the promise of his com∣ming? The holy Ghost hath said it, that he shall come from heauen the second time with power and great glory. And hath hee said it,* 1.1469 and shall it not come to passe? It is not for vs to know the times and the seasons which the Father hath put in his owne power.* 1.1470 Nay Christ himselfe saith, Of that day and houre when he shall come know th no man, no not the Angels in heauen, but God only. Nay Christ himselfe as he is man knoweth it not. Wee know perfectly,* 1.1471 which is enough for vs to know, that the day of the Lord shall come euen as a theefe in the night. Now if the good man of the house knew at what watch the theefe would come,* 1.1472 he would surely watch for that time, but would be very secure for other times. It is enough therefore for vs to know that he shall

come. And this, that we know that he shall come, but know not the time when, should exercise our faith and patience, bridle our curiositie, and containe vs in the feare of God, in godlinesse, and in all watchfulnesse at all times, lest hee come vpon vs at vnwares, and finde vs without oile in our lampes, either beating our fellow-seruants, or eating and drinking with the drunken, or running after noisome lusts, and the foolish cares of this life. The Lord is not slacke concerning his pro∣mise, as some men count slacknesse, but is patient towards vs,* 1.1473 and would haue all men to come to repentance. Yet a very lit∣tle while, saith the Apostle, and he that shall come will come, and will not tarrie. Beware therefore of such mockers as in scorne and derision say, Where is the promise of his comming? Watch yee and pray continually, that yee may be counted worthy to escape all the things that shall come to passe vpon such moc∣kers, and that ye may stand before the sonne of man.

The third vse which we are to make hereof, and whereat our Apostle especially aimeth, is, that hence we should learne to haue our conuersation in heauen. For doe wee looke that the Sauiour shall come the second time from heauen? Great reason then that wee should haue our conuersation in heauen, that in heart, minde, and soule, wee should ascend thither, that our faith, hope, and loue should be rooted there, that our thoughts, desires, and affections should be settled there. Had Daniel reason to open his windowes towards Ierusalem,* 1.1474 and to pray towards it three times a day, because of Gods promise vnto his people when they should pray toward that Temple? And is there not farre greater reason for vs that wee should al∣wayes lift vp our hearts vnto the Lord, and haue our soule-conuersation in heauen, from whence wee doe looke for our blessed Sauiour? The children of light herein may learne a lesson of the children of this world, and of the children of darknesse: for where is the merchants minde but where his goods are, and where he hopes for commoditie? where is the husbandmans heart but on his haruest, and where hee lookes for the fruit of his labours? Where are the affections of the voluptuous or ambitious man set, but where the things are which their soule most desireth? Where else then should the

Christian mans conuersation be but in heauen, from whenc•• we looke for the Sauiour, euen the Lord Iesus Christ? Let v•• not then with Ruben, and Gad, and halfe the Tribe of Ma∣nasseh desire to tarie on this side Iordan without the Land of promise, but let vs go into the heauenly Canaan, and dwe••l there, and walke as Citizens of the heauenly Ierusalem. If we count that we haue our treasure in heauen, let vs also haue our hearts in heauen. Otherwise wee shew plainly that wee haue not our treasure in heauen.* 1.1475 For, as our Sauiour tells vs, where our treasure is, there will our hearts be also. There Christ is, thence we looke for the Sauiour, therefore euen while wee are at home in the body, let vs haue our soule-conuersation there in heauen where he dwelleth, and whence wee looke for him.

The second thing which I note is in the person of the A∣postle, and others like vnto himselfe. For here ye see that the Apostle in behalfe of himselfe, and such others as walked so as he did professeth that they looked for the Sauiour, euen the Lord Iesus Christ, which their expectation plainly argued the feruent desire, and earnest longing which they had for the appearing of Christ the second time vnto saluation. Whence I obserue the gladsome expectation of the faithfull children of God for the second comming of Christ, when hee shall come in the cloudes of heauen to iudge both the quicke and the dead. They looke and waite for it, their soules long after it,* 1.1476 and with lift vp hearts and voices they crie, and say, How long Lord holy, and true, come Lord Iesus, come quickly. It is said in the Epistle to the Romanes that the feruent desire of the creature waiteth when the sonnes of God shall be reuealed. The word signifieth an earnest waiting of the creature, such as is the waiting of them that are set in a watch-tower to de∣scrie, when the sonnes of God shall be reuealed; i. when it shall be manifestly knowne, not onely vnto themselues by faith, but vnto men and Angels that they are the sonnes of God.* 1.1477 For, as Iohn speaketh, Now we are the sonnes of God, but yet it doth not appeare what we shall be; and we know that when hee shall appeare, we shall be like him: for we shall see him as he is. And, as our Apostle speaketh,* 1.1478 when Christ which is our life appeareth

then shall we also appeare with him in glory. For then shall hee change our vile body that it may be fashioned like vnto his glorious body. So that the time for which the creature wai∣teth is the second comming of Christ. Doth then the crea∣ture, euen the heauen and the earth which God created in the beginning waite with such a feruent desire that they sit as it were in a watch-tower continually beholding when Christ shall appeare the second time vnto saluation? How great then and gladsome may we imagine the expectation of the faith∣full children of God to be for the second comming of Christ, when they shall not onely be renued, as the creature, but haue a full complement of euerlasting blessednesse? And therefore the Apostle addeth, and not onely the creature, but we also,* 1.1479 yea we much more which haue receiued the first fruits of the spirit, euen we doe sigh in our selues waiting for the adoption, euen the redempti∣on of our body; i. waiting for the consummation of our adop∣tion and redemption, when we shall fully possesse our inheri∣tance with the Saints in heauen. This the Apostle commen∣ded in the Corinthians that they waited for the appearing of our Lord Iesus Christ.* 1.1480 And likewise in the Thessalonians that they looked for the sonne of the liuing and true God from heauen. And this is a thing which should be commended in vs all.* 1.1481 For the grace of God which bringeth saluation vnto all men hath appeared, and teacheth vs that wee should denie vngodli∣nesse, &c. looking for the blessed hope and appearing of the glory of the almightie God, and of our Sauiour Iesus Christ. Againe, we, I say, much more, because the creature onely waiteth that it may not afterwards be subiect vnto corruption, or vanitie, but the faithfull that they may also iudge the wicked, and reigne with him for euer and euer. Neither onely doth this comparison with the expectation of the creature, shew what the expectation of the faithfull is for the second comming of Christ; but much more will it appeare if wee shall compare it with the long wished, & most desired first comming of Christ in the flesh to destroy sinne in the flesh. Wee read how great∣ly the Patriarches, and Prophets, and holy Saints of God in the old Testament desired, and longed for that seede of the woman, that starre of Iacob, that Prince of peace, that righ∣teous

branch, that Emmanuel. Our blessed Sauiour himselfe testifieth of Abraham that hee reioyced to see his day,* 1.1482 i the time wherein he came in the similitude of sinnefull flesh, and he saw it saith he, namely with the eye of faith, and was glad And in another place he tells his Disciples that many Prophets,* 1.1483 and Kings had desired to see those things which they saw and had not seene them, to heare those things which they heard and had not heard them. And that good old Simeon notably expressed his great desire which he had to see Christ in the flesh, when tak∣ing him in his armes he praised God and said,* 1.1484 Lord now lettest thou thy seruant depart in peace according to thy word: for mine eies haue seene thy saluation &c. Was his first comming so much expected and desired by them then, and shall we thinke that his second comming is not much more desired by the faith∣full now? It was ioyful no doubt to see him come in the flesh; but shall it not be much more ioyfull to see him come in glo∣rie? It was ioyfull to the shepheards, and to the wise-men of the East to see the babe with Mary his mother, and Ioseph: but shall it not be much more ioyfull to see him attended vpon with tenne thousands of Saints and Angels? Ioyfull, to haue the earnest of our saluation; but shall not the inheritance of it be much more ioyfull? Ioyfull, to haue the sting of death, and the victorie of the graue taken away; but shall not the vtter exemption from death and corruption bee much more ioyfull? Then shall the sheepe be gathered into the fold neuer to be in danger of the wolfe, or of wandering: then shall the corne be gathered into the barne neuer to be shaken with the winde, or mingled with the chaffe againe: then shall there be a perpetuall Sabboth and no worke day after it; an euerlast∣ing Iubile when all bondage shall cease: then shall all teares be wiped from all eies, no more sorrow, nor crying, nor paine shall be, but peace, and gladnesse, and ioy, such as eye hath not seene, nor e••re heard, nor hath entred into the heart of man. This is the expectation of the faithfull, which maketh them to looke and long for the blessed appearing of our Lord Iesus Christ. And now see the reason why the faithfull looke and long for the appearing of our Lord Iesus Christ. Now they are pilgrimes, then they shall come to an abiding citie:

now they are compassed with sorrowes, then shall all teares be wiped from their eies: now they are in continuall fight, then shall euery enemie be subdued vnto them: now they are absent in body from Christ, then shall they follow the Lambe whethersoeuer he goeth: now they know, and loue, and be∣lieue in part, then that which is in part shall be abolished: now they walke by faith, then shall they walke before the throne, and before the Lambe for euermore: then shall be the day of their glorification, the day of their redemption, the day of their saluation, the day of their absolute consumma∣tion of all blessednes. This is the cause why their mindes are euer running, their thoughts euer musing, their eies euer look∣ing, their soules euer longing after the second comming of Christ Iesus in glorie. And for this cause they euen reach af∣ter it, crying with the soules vnder the altar, How long Lord, holy, and true.

But as for the wicked and vngodly of the earth it is not so with them. They doe feare and tremble at the remembrance of it. If they do but heare of it their countenance is changed, their thoughts are troubled, so that the ioynts of their loynes are loosed, and their knees smite one against another, as wee read of Belshazzar,* 1.1485 when he saw the palme of the hand that wrote vpon the wall. Yea so farre are they from looking and longing after that day, that either they wish it might not be at all, or else that it might be deferred. And no maruell. For then shall the Lord come as a swift iudge against them, in flaming fire, rendring vengeance vnto them which shall bee punished with euerlasting perdition from the presence of the Lord, and from the glory of his power: then shall the wrath of the Lord so fiercely persecute them that they shall crie vn∣to the mountaines and rockes, fall on vs, and hide vs from the presence of him that sitteth on the throne, and from the wrath of the Lambe, for the great day of his wrath is come, and who may stand? then shall they heare that fearefull sen∣tence pronounced against them, depart from me ye cursed into euerlasting fire, which is prepared for the Deuill and his Angells: and then shall they be cast into the lake of fire and brimstone where they shall be tormented euen day and night for euer∣more,

not for 1000. or 100000. yeare, but for euermore. This is the cause why they feare and tremble at euery menti∣on of that day: and for this cause they wish they might neuer see it.

Examine then your selues, men and brethren, how yee stand affected towards the appearing of our Lord Iesus Christ at that day, whether ye looke and long for it, or yee tremble and feare at the mention of it.* 1.1486 Blessed are all they that waite for the Lord, saith the Prophet, for vnto them that looke for him shall he appeare,* 1.1487 as saith the Apostle, the second time vnto saluation. Is the message then of Christ his second comming gladsome vnto you? Is the remembrance of it ioyfull vnto you? It is a sure token vnto you that ye belong vnto Christ Iesus, and it is a notable fruite and effect of your faith and hope in Christ Iesus. It may be that some of you looking more vpon your selues and your owne sinnes then vpon Christ and the bowels of his mercies, and being more sharpe and seuere toward your selues then quick-sighted to looke toward Christ Iesus, may feele some appalling in your selues, or at least not that cheere∣fulnesse in expectation that should be. But let not your harts be troubled nor feare. Ye looke not only vpon your sinnes, or so on Christ as only a seuere iudge, and so despaire in your selues, and vtterly abhorre his comming, but yee looke for him, though not without hope, yet without that cheerefulnes which ye ought. In this weaknesse the Lord will perfit his praise, and vnto these beginnings hee will giue a good issue. Only let my counsell be acceptable vnto you: turne away your eies from your selues, and cast them vpon Christ Iesus. He shall be your iudge that is your Sauiour. He hath bidde you looke vp, and lift vp your heads, for your redemption draweth neere:* 1.1488 And he hath said it, that hee that belieueth in him hath euerlasting life, and shall not come into condemnation, but hath passed from death vnto life.* 1.1489 Waite therefore patiently and cheerefully for the Lord for the grace of God which bringeth sal∣uation to all &c.

The third and last thing which heere I note, is in the per∣son of him whom the Apostle saith that they looke for from hea∣uen, which is the Lord Iesus Christ the Sauiour. Wherein I ob∣serue

a reason both why wee should walke in this like as citi∣zens of the heauenly Ierusalem, hauing our conuersation in heauen, and why wee should looke and long for the second comming vnto iudgement. For why should it seeme strange vnto any man that liuing here in the body wee should haue our soule-conuersation in heauen? Is not our Lord and King mightie in power to saue and defend vs, and to reuenge vs of our enemies in heauen? Is not our Iesus, who not by the workes of righteousnesse which we had done, but according to his mercie hath saued vs by the washing of the new birth, and the renuing of the holy Ghost, in heauen? Is not our Christ the Mediator of the new Testament, that hath recon∣ciled vs vnto God, maketh continuall intercession for vs, and teacheth vs outwardly by his word, and inwardly by his spi∣rit, in heauen? Is not our Sauiour who in that day shall make vp the full complement of our saluation, in heauen? where then should our conuersation be but in heauen? where should the body be, but where the head is? where should the spouse be, but where the bridegroome is? not one of vs all but we are stung with fierie Serpents, cursed sinnes, and noysome lusts which fight against the soule. If wee will be healed and liue we must looke vp vnto the brasen Serpent lift vp for that pur∣pose. In heauen is our brasen Serpent euen the Lord Iesus Christ. We must therefore while we are in the body lift vp our eies vnto him, and haue our soule-conuersation in heauen, if now we will be healed of our infirmities, and if when we re∣moue out of the body we will dwell with the Lord. And as this should bee a sufficient reason to moue vs to haue our whole conuersation in heauen, so should it also moue vs to looke and long for the second comming vnto iudgement. For shall our Lord and King come, which shall tread downe ••he Deuill and all enemies vnder his feete, and leading capti∣uitie captiue shall make vs to triumph in the heauenly places? Shall our Iesus come then to be our iudge that first came to saue his people from their sinnes? Shall our Christ come, that offered himselfe vpon the crosse for vs, and opened his fathers will vnto vs? Shall our Sauiour come to saue vs from death and corruption by glory, which first saued vs from sinne and

condemnation by grace? What cause then haue wee to hear∣ken vnto the counsell of Iames,* 1.1490 exhorting to bee patient vn∣to the comming of the Lord, yea what cause to crie with the soules vnder the Altar,* 1.1491 How long Lord, holy, and true, dost thou not iudge and auenge our bloud on them that dwell on the earth? Yea to crie with Iohn, Come Lord Iesus, come quickely. Vnto this which hath beene taught the example of our bro∣ther lying here before vs may, as I heare, be a good prouocati∣on. My selfe knew him not, and therefore I can say the lesse of him. But by the report of them that knew him hee was very studious, and for his time had profited well in the know∣ledge of such Arts as he applied himselfe vnto. He was also, as I heare, religiously affected, and godly minded, hauing in good measure while hee was in the body his conuersation in heauen. And in the time of his sicknesse willingly submit∣ted himselfe vnto the will of his God, as one that looked for the blessed hope, and appearing of the Sauiour, euen the Lord Iesus Christ in whom his soule reioyced, and in the me∣rits of whose death and passion his heart was comforted. The Lord grant that wee may all liue in his feare, and die in his fauour.

LECTƲRE LXXIII.

PHILIP. 3. Vers. 2••.

Who shall change our vile body that it may be fashio∣ned like vnto his glorious body according to the working &c.

IT remaineth now that wee proceede vnto the third and last branch, where the Apo∣stle in the behalfe of himselfe, and such others as walked as he did, maketh Chri∣stian profession of their certaine hope of the glorification of their vile bodies by the powerfull working of Christ Iesus, set downe in these words, who shall change &c. They had their conuersation in heauen, looking for the Sauiour from heauen, euen the Lord Iesus Christ; and from heauen they looked for the Lord Iesus Christ, knowing that then hee should change their vile bodies and make them like vnto his glo∣rious body &c.

The generall point then here spoken is the glorification of our vile bodies in the day of Christ by the power of Christ. The particular circumstances which here the Apostle noteth are these, 1. who shall glorifie vs, namely the Lord Iesus Christ who shall change &c. 2. What he shall glorifie in vs, namely our bodies whose soule-conuersation hath beene in heauen. 3. the condition of our bodies what now they are, namely bodies of vilenesse, basenesse, and abiectnesse, i. Vile, base, and abiect bodies, subiect to corruption, sinne, and all kinde of vanitie. 4. The time when he shall glorifie our vile bodies, namely in that day when he shall come in the cloudes of heauen to iudge both the quick and the dead, which I note out of this that he saith, who shall change, to wit in that day when he shall come from whence they looke for him. 5. The manner how he shall then glorifie our vile bodies, namely not by changing the sub∣stance

of our bodies, in the forme, or feature, or lineaments, or mem∣bers of them, but by changing our vile bodies, .i. our bodie•• which were created of God holy and good, but are now de••••∣led with our vilenesse, by changing these vile bodies, and fa∣shioning them in qualitie like vnto his owne glorious body, so that of mortall they become immotall, of corruptible in∣corruptible, of naturall spirituall, of weake glorious. 6. And lastly, the meanes whereby he shall thus glorifie our vile bo∣dies, namely by that diuine power, and effectuall working whereby he raised his owne body from the graue, and where∣by he is able to doe what he will, euen to subdue all things vnto himselfe. These be the particular circumstances of this third branch of the Apostles reason. Which noting of them in this sort that we haue done, may serue also for the explica∣tion and opening of the meaning of these words. Let vs now therefore see what profitable notes we may gather hence for our farther vse and instruction.

The first thing which I note is, who it is that shall change our vile bodies that they may be fashioned like vnto his glo∣rious bodie: which is, the Lord Iesus Christ. The obserua∣tion then hence is, that after we haue slept in the dust Christ Iesus shall raise vs againe by his power, and make our vile bo∣dies like to his glorious body. He it is that being one God with the Father from before all beginnings in the beginning of time created vs, formed vs, and made vs, and breathed in∣to vs the breath of life, and made vs liuing soules. All things (saith Iohn) was made by it,* 1.1492 namely by the incarnate word of God, by the euerlasting Sonne of the Father, and without it was made nothing that was made. And the Apostle saith, that by the Sonne of God were all things created which are in heauen and in earth,* 1.1493 things visible and invisible: by him (I say) not onely as an instrument, but as an efficient cause: For (as the Apostle saith) of him,* 1.1494 and through him, and for him are all things. He likewise it is that in the fulnesse of time came into the world to redeeme them which were vnder the law, and to saue his people from their sinnes. When the fullnesse of time was come, (saith the Apostle) God sent forth his Sonne made of a woman,* 1.1495 and made vnder the law, that he might redeeme them which were

vnder the law. And againe, This is a true saying,* 1.1496 and by all meanes worthy to be receiued, that Iesus Christ came into the world to saue sinners. And therefore was his name called Iesus,* 1.1497 be∣cause he should saue his people from their sinnes. He also it is that in the end of times shall raise our bodies out of the dust, and make them like vnto his glorious body.* 1.1498 For the houre shall come, (saith Iohn) in the which all that are in the graues shall heare his voice; and they shall come forth that haue done good vnto the resurrection of life, but they that haue done euill vnto the resurre∣ction of condemnation. And in the chapter following,* 1.1499 Whoso∣euer eateth my flesh, saith Christ, and drinketh my bloud, hath eter∣nall life, and I will raise him vp at the last day. And our Apostle in this place, from heauen we looke for the Sauiour, euen the Lord Iesus Christ, who shall change our vile body &c. So that he that in the beginning of time created vs and made vs, and in the fullnesse of time redeemed and saued vs, shall also in the end of time, raise vs vp out of the dust of death, and glorifie vs with himselfe. Whereof also he gaue vs a sure testimonie when he raised vp himselfe from the dead no more to returne vnto the graue: And therefore the Apostle saith,* 1.1500 He which hath raised vp the Lord Iesus shall raise vs vp also by Iesus, and set vs with the Saints.

Let this then serue to confirme and strengthen vs in the point of our resurrection and glorification. Christ Iesus hath taken it vpon him that he will raise vs vp at the last day, and glorifie vs with himselfe. Let vs then lie downe in peace, and commit that to him, and he shall bring it to passe. For is the glory and strength of Israel as a man that he should lie? Hath he said it, and shall it not be done? Let the Sadduces denie the resurrection:* 1.1501 let the Philosophers and disputers of Athens mocke at Paul when they heare him preach the resurrection: let the profane Atheist scoffe and iest at the resurrection of the dead, and their glorification with the Saints, yet let vs with Martha know that our brethren and we shall rise at the last day.* 1.1502 He that raised the Rulers daughter from death to life in the house: he that raised the widowes sonne from death vnto life, as they were carying him out to be buried:* 1.1503 he that raised vp Lazarus from death vnto life,* 1.1504 hauing laid foure daies in

the graue, shall also raise vs vp, and shall change our vile body that it may be fashioned like vnto his glorious body. Let vs therefore hold fast this hope vnto the end without wauering, and let vs lay this vpon Christ Iesus, who will surely doe it, and will not faile.

The second thing which I note is, the time when Christ shall change our vile bodies, and make them like vnto his glo∣rious body. The time is in that day when the faithfull looke that he shall come in the clouds of heauen to iudge both the quicke and the dead. Which I gather from this that he faith, who shall change &c, ioyned with that he had said before, from whence also we looke &c. For the meaning is, that from heauen they looke for the second comming of Christ, who then in his second comming shall change &c. The obseruation then hence is, that in the last day, when Christ shall come in the clouds of heauen to iudge the quicke and the dead, then shall he raise vp the bodies of them that haue slept in the dust, and glorifie them with his owne selfe. Which point of the time of our second resurrection, and glorification of our bodies, the Holy Ghost often precisely noteth: as where it is said, The houre shall come in the which all that are in the graues shall heare his voice &c:* 1.1505 and againe, where Christ saith, I will raise him vp at the last day:* 1.1506 and againe, where the Apostle saith, that they that are of Christ, at his comming shall rise againe: and againe where he saith, we shall not all sleepe, but we shall all be changed, in a moment, in the twinkling of an eye at the last trumpet. All which places plainely shew the time of the resurrection, and of the glorification of our bodies to be in the last day at the second comming of Christ vnto iudgment. In the meane time they shall sleepe in the dust, and make their beds in the graue,* 1.1507 they shall say to corruption, thou art my father, and to the worme, thou art my mother, and my sister.

This should teach vs patiently with the faithfull children of God to waite and looke for the second comming of Christ Iesus, yea euen to long and reach after it, because then these crackt and fraile vessels shall be in better case then now they be. Now they are vile, and rotten, and naught, but then shall they be changed & made like vnto Christ his glorious body;

and then shall they be vnited to the soules to receiue that bles∣sed inheritance which God the Father of old hath prepared, God the Sonne of late hath purchased, and God the Holy Ghost doth daily seale in the hearts of Gods children. That is the time for our full deliuerance, our full redemption when al things shall be subdued vnder him. And till that time after that death once destroy these bodies, the graue shall be our house, and we shall make our bed in the darke.

The third thing which here I note is, what it is that Christ in that day shall raise vp againe, and glorifie, namely our vile body. Whence my first obseruation is, that since sinne en∣tred into the world, and death by sinne, such is the condition of our bodies here that they be vile, subiect to all infirmities, miseries, mortalitie, corruption, and all kinde of vanity. The experience whereof is so common, and so well knowne vnto vs all, that it shall not be needfull to proue it vnto any of vs How many aches, infirmities, diseases are we troubled withall in our bodies? What wounds, and swellings, and sores full of all manner of corruption are our bodies subiect vnto? What labours, what perils, what watchings, fastings, cold, na∣kednesse, imprisonments, how many kinds of death are they subiect vnto? How soone are they cut downe like grasse? How soone doe they wither as the greene herbe? How soone doe they returne vnto the dust whence they first came? Or what priuiledge here haue the bodies of them that come of noble houses, of honourable parents, of the bloud royall? None at all, but their bodies are as vile, as here the Apostle meaneth, as subiect to diseases, as needing all helps for health, is vnable to endure labour, heat, cold, hunger, thirst, as vn∣able to want sleepe, rest, foode, apparell, as soone cut downe by the hand of death, as soone deuoured by the wormes, as soone turned vnto the dust as the bodies of other men. And therefore our bodies without exception in the holy scriptures are called and likened vnto grasse, the flower of the field, to earthen vessels, to earthly houses, to tabernacles, to dust and ••athe, &c. All flesh is as grasse,* 1.1508 and all the glory of man is as the flower of grasse: the grasse withereth, and the flower falleth away. Yea looke what Iobs bodie was that all our bodies are,

if the Lord shall lay his hands vpon them: Yea this shall be the state of our bodies to be thus vile, as the Apostle speak∣eth, till they bee changed, and made like vnto his glorious body.

This should teach vs to plucke downe our sailes, and to abate the great daintinesse of our bodies whereunto we are growne. Such silks and veluets, such ruffes and lawnes, such frizling and painting, such chaines, bracelets, and rings, as now commonly we vse, what else is it, but to cloth and adorne proud rottennesse? Such choice of meats, daintinesse of fare, variety of dishes, as in this heauy time of dearth and famine is some where vsed, what else is it but to feede the neuer sa∣tisfied belly? Nay are not some growne so nice that they may not suffer the winde to blow vpon them, nor the sunne to shine vpon them? Is it not for some so hot in summer, and againe so cold in winter, that they can finde no time to come to heare euen the holy word of God? And what else is it that we doe thus cherish but a vile body, subiect to all kinde of va∣nity? The beginning whereof what is it but earth? the being whereof what is it but as from the earth? the end whereof what is it but to the earth? And yet what curiositie in clo∣thing, and what daintinesse in feeding this vile body? An al∣lowance there is, and meete there should be, that according to each mans degree there be both costlinesse in clothing, and daintinesse in feeding. But in each degree there is such ex∣cesse of decencie, as that it may be thought that no degree considereth what a vile body it is that they cherish. How much better were it that we should consider our selues, and that we should moderate our selues in these things each man accord∣ing to his degree? Let vs therefore whether we eat, or drinke, or cloth our selues, remember that the bodies which we cherish are but vile bodies, dust and ashes, euen very rottennesse, and subiect to all kinde of vanity.

My second obseruation hence is, that Christ in the last day shall change our bodies not our soules, and raise vp our bodies not our soules. For our soules in their very deliuerance from the contagion of our bodies are purged and cleansed from euery spot of sinne, and immediatly translated into hea∣uen,

and there abide till the last iudgement. They die not, nor sleepe, nor wander vp and downe, as some doe foolishly imagine, but being spirituall substances they liue and abide for euer, aswell out of the body, as in the body. Which ap∣peare as by the soules of the rich man and Lazarus,* 1.1509 the one of which had immediatly ioy in Abrahams bosome, the other suffered woe and torments in hell immediatly; so doth it also appeare by that vision of Iohn,* 1.1510 where he saw the soules vnder the Altar &c: for there the present state wherein they are af∣ter their departure out of their bodies vntill the last iudgment is described, namely that they are vnder the Altar, .i. that they remaine continually vnder the hand of our Lord Iesus, and that they be in ioyfull rest vnder his custody and protection. Our soules then are not changed or raised vp in the last day, but our bodies; euen as we make confession in our Creede, when we beleeue the resurrection of the body: For therein we confesse that we beleeue that in that day when the Lord shall descend from heauen with a shoute, and with the voice of the Archangell, and with the trumpet of God, he shall raise againe these selfe-same bodies out of the dust of death, and vnite them vnto our soules, that in soule and body wee may liue for euer with him in heauen in the perfect state of bles∣sednesse.

Yea but doth not the Preacher say,* 1.1511 that the condition of the children of men, and the condition of beasts are euen as one condition vnto them? If then there be no resurrection of the bodies of beasts after this life, how doe we say that there is any resurrection of the bodies of men? The meaning of the Preacher is, that man is not able by reason and iudgment to put a difference betweene the dying of man and beast, as by his eye to iudge otherwise of a man being dead, then of a beast being dead. But neither he there speakes of mans estate after death, neither what we know by the word of God touch∣ing the condition of man and of beast. For thence we know that the spirit of man ascendeth vpward when it leaueth the body, and that the spirit of the beast descendeth downeward to the earth; and that the body of the beast sleepeth for euer in the dust, but the body of man shall be raised vp at the last

day vnto life euerlasting in the heauens How then doth the Apostle say,* 1.1512 that flesh and bloud cannot inherit the kingdome of God? There the meaning of the Apostle is, that the naturall body as it is now subiect to sinne and corruption cannot inhe∣rit the kingdome of God, vntill it be glorified, forasmuch as none vncleane thing entreth into it. This therefore is it that we teach, Christ shall raise vp our vile bodies in the last day, and make them like vnto his glorious body, and so possesse vs in soule and body of that kingdome prepared for vs from before all beginnings.

Here then is a notable comfort for all Gods children, that not onely our soules after this life ended shall goe vnto God that gaue them, but our bodies likewise in the last day shall be raised vp againe, and be made like vnto Christ his glorious body, that our soules and bodies being vnited together wee may liue for euer with him in his kingdome of glory. For hereupon thus we may resolue with our selues: What though I be afflicted and tormented? What though my miseries be as many and grieuous as Iobs were? What though I bee racked, torne in peeces with wilde horses, my body cast to the birds of the aire, to the beast of the land, or to the fishes in the sea? I know that after this life ended there will follow a ioyfull resurrection. Thus Iob comforted himselfe amidst all his extremities,* 1.1513 saying, I know that my Redeemer liueth, and that he shall stand the last on the earth; and though after my skin wormes destroy this body, yet shall I see God in my flesh, whom I my selfe shall see, and mine eyes shall behold, and none other for me, though my reines be consumed within me. And so we read that the Saints of God mentioned to the Hebrues comforted themselus:* 1.1514 For when they were racked and tormented they would not be deliuered: and why? because they looked for a better resurrection. Whatsoeuer therefore trouble, affli∣ction, aduersitie, misery, death doe befall vs or our friends, let vs comfort our selues in this that there shall be an end of all troubles when all teares shall be wiped from our eyes, and that there shall be a ioyfull resurrection in the last day, and glorification of our mortall bodies.

My third obseruation hence is, that the resurrection of bo∣dies

vnto glorification is only of them whose soule-conuersa∣tion in this life is in heauen. For albeit in the resurrection not only the sheepe, but the goats, not only they that haue done good, but they that haue done euill shall rise againe with their bodies, yet the one only vnto euerlasting ioy and glory, the other vnto euerlasting woe and miserie. So saith Iohn,* 1.1515 They shall come forth that haue done good vnto the resurrection of life, and they that haue done euill vnto the resurrection of condemnation. The same also is most plaine by that separation of the sheepe from the goats in the last day, where it is said,* 1.1516 that the one shall stand at his right hand, the other at his left; that the por∣tion of the one shall be with the Saints of God in heauen, the portion of the other with the deuill and his Angels in hell; that the one shall goe into life eternall, the other into euer∣lasting paine.

Whereof we are to make this vse, that if we will haue our part in the second resurrection after this life vnto glory, wee must also haue our part in the first resurrection in this life vn∣to grace. In this life wee must rise from the death of sinne vn∣to the life of God in righteousnesse and true holinesse, if in that day wee will rise from the power of the graue vnto life euerlasting and blessednesse in the heauens.* 1.1517 For blessed and holy is he, yea only blessed and holy is he that hath his part in the first resurrection: for on such the second death hath no power. Let vs therefore follow the counsell of Peter, let vs amend our liues,* 1.1518 and turne vnto the Lord, that our sinnes may be done away when the time of refreshing shall come from the presence of the Lord. Let vs in this life grow vp in grace, that in that day we may rise vp in glory. Thus much of the third point, viz. what Christ in that day shall raise and glorifie.

The fourth thing which I note, is touching the manner how Christ shall in that day glorifie our vile bodies, namely by changing not the substance of our bodies, but by changing our vile bodies and fashioning them in qualitie like vnto Christ his glorious body. Whence I obserue what shall be the glorified bodies of the Saints of God wherein at the hearing of his voice, and the sound of the trumpet they shall rise in that day. And this it is: Our corruptible bodies shall be rai∣sed

vp in incorruption, our mortall bodies shall be raised vp in immortalitie, our bodies which were vile carcases shall be rai∣sed vp in glory, our bodies which were weake shall be raised vp in power, our bodies which were naturall, needing foode, raiment, rest, sleepe, physicke, and the like, shall be raised vp spirituall, needing none of these things, but being as the An∣gels of God exempt from all wants and infirmities of this life. Our bodies in substance, in figure, in lineaments, and in mem∣bers shall be the selfe-same that they were in this life, inasmuch as in these there was no change by the sinne of our first pa∣rents: but in such vile qualities as by sinne they were poisoned and infected with, they shall so be changed as hath beene said. And this is the glorification of our bodies in that day. He that shall come to be glorified in his Saints, shall thus change the vilenesse of our bodies, and fashion them like vnto his owne glorious body. Of this glorification Daniel speaketh, where he saith,* 1.1519 that they that be wise shall shine as the brightnesse of the firmament, and they that turne many vnto righteousnesse shall shine as the starres for euer and euer.* 1.1520 And a glimpse of it Peter, Iames and Iohn saw when Christ was transfigured in the mount be∣fore them.* 1.1521 And the Apostle at large shewes the whole manner of it to the Corinthians.

First then hence wee learne that the body of Christ is not so deified or glorified, as that the essentiall properties of God are communicated to it, as to be omnipotent, infinite, present euery where, &c. For this being true, that our bodies shall be made like vnto his glorious body, then our bodies also should then be omnipote••••, infinite, euery where, &c. which no man will say. They erre therefore that maintaine the body of Christ to be really present euery where.

Secondly, hence we may learne not to be dismaied at what∣soeuer sicknesse, danger, or death. It may be that thus our bodies may be turned into the graue, and that death haue there dominion ouer vs for a season: but in the last day our bodies shall be taken out of the power of death, and made like vnto Christ his glorious body.

Thirdly, hence we may receiue great comfort that we haue such a Sauiour as will thus change our vile bodies, and make

them like vnto his glorious body. Hee will be a perfect Saui∣our, and therefore as he receiues our soules at their depar∣••ure out of our bodies, to keepe them safe vnder his custodie ••and protection, so will hee also in the last day change our vile ••odies, and make them like vnto his glorious body, that so he may be a perfect Sauiour both of our soules and bodies.

The fift and last thing which from these words I note, is ••ouching the meanes whereby Christ in that day shall glorifie ••ur vile bodies. For here is the doubt which the carnall man ••akes. He cannot see nor conceiue how the bodies which are ••urned into dust and ashes, which haue beene some torne in ••eeces by the beasts of the land, some deuoured by the fishes of the sea, some eaten vp by the fowles of the aire, how they ••he same in substance should possibly be raised vp againe and ••lorified. To meet then with this, my obseruation hence is, ••hat Christ by that diuine power and effectuall working ••hereby hee raised vp his owne body from the graue, and ••hereby hee is able to doe what hee will, euen to subdue all ••hings to himselfe, shall raise our bodies in that day, euen the ••el••e same in substance that wee laid downe, and shall glorifie ••hem. Christ he is the first-fruits of them that sleepe, and by ••is resurrection he hath sanctified all the elect thereunto: and 〈◊〉〈◊〉 according to the working of his mighty power hee raised ••imselfe from the dead, so by the same working of his migh∣••ie power shall he also raise vs vp. It may be that this may ••eeme impossible with men:* 1.1522 but the things that are impossible ••ith men are possible with God. And why should it seeme so im∣••ossible? Can the potter make a new vessell of the same lumpe 〈◊〉〈◊〉 clay if the first fashion did dislike him? and is not God ••uch more able out of our dust to raise againe our dead bo∣••••es? Can the Goldsmith by his Art sunder diuers metals ••ne from another, or the Alchymist draw one metall out of ••••other? and is not God much more able to distinguish the ••ust of mens bodies from the dust of beasts, and the dust of ••ne mans body from another, and to draw out our bodies ••o•• whencesoeuer they lie? Was God able in the beginning 〈◊〉〈◊〉 create all things of nothing, and is hee not much more able 〈◊〉〈◊〉 make euery mans body at the resurrection of his owne

matter? Againe, shall napkins be brought from Pauls body, and diseases depart from them? shall the shadow of Peter helpe the weake and sicke? shall Elizeus his bones giue life to a dead corpes cast into his graue? and shall not Christ much more by his diuine power change these vile bodies, and make them like vnto his glorious body? Hee that doubteth of his power, shall be drencht vp of his maiestie. Take this one proofe further from our daily experience. At night wee lie downe and sleepe, and in the morning wee wake and rise vp againe. Our death what else is it but as a sleepe, and our resur∣rection what else but as it were an awaking againe? And as in the one it is, so in the other the mighty power of God shall be seene, when by his power hee shall raise vs vp out of the sleepe of death, and glorifie vs with himselfe in the kingdome of hi•• Father.

This then may serue vs to meet with all doubts against this point of the resurrection and glorification of our mortall and vile bodies. He which is willing hath also power to doe it, and by his power hee shall raise vs vp in the last day, and shall change our vile bodies, that they may be fashioned like vnto his glorious body. We are not therefore to doubt of it, lest so wee also denie his power; but rather wee are to comfort o•••• selues in this, that he who by his power is able to subdue all things vnto himselfe, will also by his power raise vp our bodies in the last day, and will change our vile bodies, that they may be fashioned like vnto his glorious body.

Laus omnis soli Deo.

THE FOVRTH CHAPTER.

LECTVRE LXXV.

PHILIP. 4.

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

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

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

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

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

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

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

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

them all from the very heart roote in Christ Iesus,* 1.1523 which was no doubt to strengthen them, and to bestow vpon them some spirituall comfort, because of those false teachers that trou∣bled them. How could he more shew a kind and louing affe∣ction towards them? And as by these he shewes his affection towards them, so by those titles that follow, he shewes again on the other side, their great pietie and godlinesse. For there∣fore doth he call them his ioy, because of their fellowship, as himselfe speaketh, which they had in the Gospell with other Churches,* 1.1524 from the first day that they had receiued the Gos∣pell vnto that present, which was a sufficient matter of his re∣ioycing: and therefore doth he call them his crowne, because their constancie and perseuerance was now his glorie among other Churches, and should be the crowne of his reioycing in the day of Christ. The speech is borrowed from them that for matters well atchieued, in running, wrestling, or the like, receiue a crowne of glorie. And it argueth their great profite by his labours, for which he should receiue a crowne. Thus ye see what these kind termes import, and in what sence the Apostle giueth them vnto the Philippians.

The third thing which I noted, was the exhortation it self, which is, to continue in the Lord, So continue in the Lord, ye beloued. The words precisely are, So stand in the Lord: but the sence is very truly giuen, when it is said, So continue in the Lord. For, to stand in grace, in faith, in the Spirit, in the Lord, is v∣sually in the new Testament, to continue in grace, in faith, in the Spirit,* 1.1525 in the Lord. By Christ (saith the Apostle) we haue accesse through faith vnto this grace wherein we stand, that is, wherein we continue.* 1.1526 Stand in the faith, saith he in another place, that is, continue in the faith. Let your conuersation be, saith he in the first chapter of this Epistle, as it becometh the Gos∣pell of Christ, that I may heare of your matters, that ye stand in one spirit, that is, that ye continue in one spirit. And to the Thessa∣lonians,* 1.1527 Now (saith the Apostle) are we aliue if ye stand in the Lord, that is, if ye continue in the Lord. So in this place, so stand in the Lord, that is, so continue as they that keepe their standing, without shrinking, fainting, sliding, or starting aside. For the speech is borrowed from them that stand vpon thei••

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

The first thing which I note, is from the kind and louing termes wherein the Apostle writes vnto the Philippians. He exhorts them vnto perseuerance in the knowledge and faith of Christ Iesus; but in such a tender and louing maner, as that therein he bewrays a most kind and louing affection towards them, saying, my brethren, beloued, and longed for, &c. And so in his second exhortation in ver. 2. he prayeth Euodias, and besee∣cheth Syntyche; and likewise in his third exhortation in vers. 3. he beseecheth his faithfull yoke-fellow. Whence I obserue a ne∣cessarie dutie for the Minister of the Gospell, which is, to be so tenderly affected towards his people, as that in all kind and louing maner he labour to win them vnto that which is good, and to weane them from that which is euil. His people should not be kept strait in his bowels, but should haue a large roome in his heart; so that whether he write or speake vnto them, it may appeare that it is out of his loue and tender affection to∣wards them. Thus our Apostle professeth in plaine speech that he was affected towards the Corinthians, where he saith, O Corinthians, our mouth is open vnto you, our heart is made large,* 1.1528 ye are not kept strait in vs. And this affection both our Apostle and the rest of the Apostles bewray alwayes in all their Epi∣stles, instructing them to whom they wrote, as in the whole∣some word of truth, so in all meeknesse of spirit, and mildnesse

of speech,* 1.1529 as from a loue most vnfained and Christian. I beseech you (saith our Apostle to the Romanes) brethren, by the mer∣cies of God:* 1.1530 and in like sort in all his Epistles. Iames: My deare brethren, let euery man be swift to heare, slow to speake, and slow to wrath.* 1.1531 Peter: Dearely beloued, I beseech you, as pilgrims and stran∣ger, abstaine from fleshly lusts, which fight against the soule. Iohn: My babes,* 1.1532 my litle children, I write vnto you, that ye sin not. And Iude: Ye beloued,* 1.1533 remember the words which were spoken before of the A∣postles of our Lord Iesus Christ. These were their bowels of loue towards their brethren in Christ; and in such bowels of loue should the Ministers of the Gospell after their example deale with their people, exhorting them and admonishing them with all patience & long suffering, and in all loue vnto them, leading them forth besides the waters of comfort, which may spring vp in them into euerlasting life.

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

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

Here then is also a necessary dutie for you, that ye be our ioy and our crowne, that so vnto the rest we may with the A∣postle adde these also, my ioy and my crowne. Ye, by receiuing the wholsome word of truth which is able to saue your soules, and by bringing forth the fruites thereof in a sober, righteous and godly life in this present world, should be the matter of our reioycing ouer you in Christ Iesus. So was the elect La∣die, vnto whom Iohn wrote his second Epistle, as he witnes∣seth, saying, I reioyced greatly,* 1.1534 that I found of thy children walking in the truth, as we haue receiued a commandement of the Father. So was Gaius, vnto whom Iohn wrote his third Epistle, as he witnesseth, saying, I reioyced greatly when the brethren came,* 1.1535 and testified of the truth that is in thee, how thou walkest in the truth. I haue no greater ioy then this,* 1.1536 to heare that my sonnes walke in veritie. So was Philemon vnto Paul, as he witnesseth, saying,* 1.1537 We haue great ioy and consolation in thy loue, because by thee the Saints are comforted. And so was Timothy vnto the same Apo∣stle, the reioycing of his heart, because he continued in the things which he had learned. So herein should ye fulfill our ioy, that ye suffer the word of the Lord to dwell in you plen∣teously, that ye and your children walke in the truth, as ye haue bene taught in Christ Iesus; that your faith groweth ex∣ceedingly, and that the loue of euery one of you aboundeth towards another. And as thus ye should be our ioy, so should ye also be our crowne. Ye, by your faith in Christ Iesus, and by your loue towards all Saints, and by your growing vp in all things into him which is your head, that is Christ, by the worke of our ministerie, should be our glorie in all places, and the crowne of our reioycing in the day of Christ Iesus. So were the Thessalonians vnto this our Apostle, as himselfe wit∣nesseth, saying, What is our hope, or ioy, or crowne of reioycing?* 1.1538 are not you euen it in the presence of our Lord Iesus Christ at his coming? Yes, ye are our glorie and ioy. And why so?* 1.1539 Euen because of their

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

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

things which ye haue heard, that as good hearers ye may grow vp in all godly knowledge of Gods will, and in all holie obedience thereunto, and that ye may say with the Prophet, O Lord, I haue hid thy word within my heart,* 1.1540 that I might not sin against thee. Let the word of Christ dwell in you plenteously in all wisedome,* 1.1541 that ye may abound yet more and more in knowledge and in all iudgement, that ye may discerne things that differ one from another, that ye may be pure, &c. Follow after the truth in loue, and in all things grow vp into him which is the head, 〈◊〉〈◊〉 is, Christ; that as at this day we greatly reioyce to see the forward and willing mindes of many of you to come vn∣to the house of God, and to heare those things that belong vnto your peace, so our ioy may be fulfilled daily more and more, and ye may be the crowne of ••ur reioycing in the presence of our Lord Iesus Christ at his coming. And if at any time we vse sharpenesse of speech, know this, that it is for their sakes that obey not the truth, that we may re∣claime them from wandering out of the right way wherein they should walke. And if the hurts of our people may be healed onely by applying gentle medicines, without cutting and launcing their sores, onely by pouring suppling oyle, without pouring vineger into their wounds, let no man thinke that we will vse sharpnesse of speech. In a word, this is our desire, to present you pure and blamelesse in that day, not hauing spot or wrinckle, or any such thing. Be ye filled with knowledge and loue, and the fruites of righteousnesse, that ye may be our ioy and crowne, now, and in the day of Christ.

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

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

This exhortation then implying a dutie for vs, hence I obserue a necessarie dutie for all Gods children, which is, perseuerance and continuance in the faith and truth of Christ Iesus, so as we haue bene taught out of the Gospell of Christ Iesus. A dutie much, yet neuer too much vrged, conside∣ring how many, after they haue put their hand vnto the plough, looke backe; after they haue begunne in the Spi∣rit,* 1.1542 end in the flesh. Abide in me (saith our Sauiour) and I in you. Stand fast in the faith, saith the Apostle to the Co∣rinthians.* 1.1543 And vnto Timothie, Continue (saith he) thou in the things which thou hast learned, and art perswaded thereof, knowing of whom thou hast learned them. And of all the Apo∣stles we reade, that still they exhorted all the Churches eue∣rie where to continue in the grace of God,* 1.1544 and with full pur∣pose of heart to cleaue stedfastly vnto the Lord. For what shall it profite vs to haue tasted of the good word of God, and by the hearing of the Gospell preached, to haue come to some knowledge of the Lord, and of the Sauiour Iesus Christ, if afterward with the Church of Ephesus wee forsake our first loue, and make not an end of our saluation with feare and trembling?* 1.1545 If ye continue in my word, (saith Christ to the Iewes that beleeued in him) ye are verily my Disciples, and shall know the truth, and the truth shall make you free. But as the branch cannot beare fruite of it selfe, except it abide in the Vine, no more can we, except we abide in Christ the Lord. Nay, if we continue not in the Lord, and in the faith and knowledge of our Lord Iesus Christ, it is a plaine argu∣ment against vs, that whatsoeuer shew we make in the flesh, yet indeed we neuer walked in the truth. So the Apostle Saint Iohn plainely argueth,* 1.1546 where he saith, They went ou•• from vs, but they were not of vs: for if they had bene of vs, they would haue continued with vs. But this commeth to passe, that it might appeare that they are not all of vs. Where ye see that A∣postataes, and such as fall away from the faith and from the

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

A doubt or two will here haply be moued. First, whe∣••her it be in vs to continue in the Lord if wee will, or it be ••holly and onely from grace, without anie power of our ••wne? Whereunto I answer,* 1.1547 That as no man can come vnto Christ, except the Father draw him, making him, of vnwilling, ••illing, by putting his holy Spirit into him; so no man can

abide and continue in him, but only by the grace of the same Spirit.* 1.1548 For it is God that worketh in vs both the will and the deed, euen of his good pleasure, of his owne free grace, that he may be all in all, and that all the glorie of our saluation may be g••uen vnto him alone. Why then doth the Apostle exhort vs to con∣tinue in the Lord, if it be not in our owne power, if we will, being holpen by grace, to continue in the Lord? Which is as if it should be said, If the fruite and increase of the earth be wholly the blessing of the Lord, then why doth the husband∣man manure and till his ground, and bestow such paines and trauell therein? Or, as if it should be said, If faith be wholly the gift of God, then why are we so called vpon to come and heare the word preached? For as he giueth corne, and wine, and oile, and all things else needfull for this life, but yet by such meanes as he hath ordained thereunto; and againe, as faith is the gift of God alone, but yet giuen vs by the meanes of hearing the word preached:* 1.1549 so the Lord which confirmeth vs vnto the end, worketh in vs this holy gift of perseuerance and continuing in him, but by such holy admonitions and ex∣hortations as he will haue vsed to that purpose. For admoni∣tions and exhortations are not therefore vsed, to imply any power in our selues to doe the things we are exhorted vnto, but because they are the meanes whereby God worketh his good graces in vs. And they do and may rather put vs in mind of our vnablenesse, then of our ablenesse to do the things that we are exhorted; that seeing we cannot of our selues will or do the things whereunto we are exhorted, as, to come vnto the Lord, to continue in the Lord, therefore we should flie vnto him, and pray vnto him, that he would draw vs vnto him, that he would confirme vs vnto the end, and that he would frame our wils according to his blessed will, that we may by him do what his will is. To continue then in the Lord, is the grace of Gods holy Spirit, and the exhortation there∣unto is very needfull, both because it is the meanes whereby the Lord will worke his grace in vs, and to set vs vnto the Lord, to beg that of him, which of our selues we are no way able to do.

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

that such of Gods children as are in the Lord, should not con∣tinue in the Lord? Whereunto I answer, that such of Gods children as are graffed in the true oliue, may for some while seeme like vnto withered branches, the graces of Gods Spirit may for a time decay in them, and lie smothered, so that they appeare no more then the fire vnder the ashes or imbers. So we may see in Dauid, who hauing committed murder and a∣dulterie, walked on a long time, and was neuer touched with any remorse for such his grieuous sinnes, so that for the time he might seeme to be as a withered branch. So we may see in Peter many eclipses of the graces of Gods Spirit, when he dis∣swaded Christ his passion, when he denied Christ his maister, and that with an oath, when he fled from his Maister, when he dissembled for feare of them of the circumcision, and drew Barnabas also into the like dissimulation, &c. So we may see in Demas, who for a time left Paul, and embraced this present world, and yet afterwards became again a fellow-helper with Paul. In other holy persons the like may be shewed, in whom the graces of God haue for a time decayed, and they bene like to withered branches. But they cannot finally fall from grace, but he that hath begun a good worke in them,* 1.1550 will performe it vntill the day of Iesus Christ. For hath not he himselfe said, I giue vnto them eternall life, and they shall neuer perish, neither shall any plucke them out of my band? My Father which gaue them me,* 1.1551 is greater then all, and none is able to take them out of my Fathers hand. Hath not he prayed for them whom the Father hath giuen him,* 1.1552 that they may be one with him, that they may be kept frō euil, that they may be sanctified through the truth? And doth not Iohn say, that whosoeuer is borne of God sinneth not;* 1.1553 namely that sinne that is vnto death, so that he fall away finally from God? Men may haue tasted of the good word of God, and come to some knowledge of the Lord Iesus Christ, and yet fal way: but they that haue truly tasted of the powers of the world to come, shall be euen as the mount Sion, which may not be remoued, but standeth fast for euer. Why then doth the Apostle exhort vs to continue in the Lord, if it be sure that we shall continue in the Lord? It is to remoue from vs carnall securitie, and to teach vs to depend on the Lord, by whom we continue in his

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

LECTƲRE LXXVI.

PHILIP. 4.

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

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

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

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

Yea, and I beseech thee, &c. In this verse the Apostles exhor∣tation or request is vnto his faithfull yoke-fellow, that he would be a meanes to compose the strifes of Euodias and Syn∣tyche, with this reason implied, because they were women which had laboured with him when he preached the Gospell at Philippi, nor with him onely, but with Clement also, and with diuers others which labored with him in the same work, whose names are written in the booke of life. What this faith∣full yoke-fellow was whom he maketh this request vnto, it is not certaine. Much disputation there is who it should be. Like it is that it was some speciall man that preached the Gospell purely and sincerely there with him at Philippi. Him he re∣questeth to helpe those women, namely Euodias and Syntyche: How to helpe them? Namely to order their matters, and to compose their strifes whatsoeuer they were. And why should he do so? That which the Apostle addeth, seemeth to be ad∣ded as a reason to moue his faithful yokefellow to help them, and to compose their strifes: for they laboured with him in the Gospell, that is, when the Gospell was first preached by him at Philippi, they laboured, yea and euen stroue, for so the word signifieth, putting themselues in hazard for the hearing of the Gospell preached, and for the defence of the Gospell. For in the Acts mention is made of women, among whom was Ly∣dia, that came together to a place besides the riuer,* 1.1554 not daring as it may seeme, to haue their assemblies in the citie of Phi∣lippi, and there heard the word at Pauls mouth. These two women, it may seeme, were two of them, of whom the Apo∣stle for that cause saith, that they labored and stroue with him in the Gospell, he being willing to preach, and they desirous to heare, when there was great danger for both, and they stan∣ding much in his defence when he was much contradicted. Neither doth he commend them to haue laboured with him

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

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

consolation to comfort them; correction, to reproue them; peace-making, to compose their strifes; and euery way to la∣bour with them as it shall appeare to be needfull for them. Examples hereof we haue in generall in all the Apostles, of whom it is said,* 1.1555 that they ceassed not to teach and preach Iesus Christ dayly in the Temple, and from house to house. Ye see like∣wise not onely Iohns generall Epistle, but his priuate Epistles also, one vnto a certaine Ladie, and another vnto one Gaius; in either of which, as he thought it needfull, he comforted them, and exhorted them, and admonished them. And this our Apostle ye may see how he taught both openly and through∣out euery house: how he reproued sins not onely in generall,* 1.1556 * 1.1557 but in particular noted the sinnes of the incestuous person, of Hy∣••enaeus and Philetus, of Demas, of Alexander the copper-smith, &c: how he dealt with Philemon in particular for Onesimus: how he comforted and admonished Timothy and Titus in par∣ticular. And what else meaneth that of the Apostle, where he chargeth to be instant in season and out of season?* 1.1558 but that the Minister of the Gospell should at all times and in all places, publikely and priuately, generally and particularly, take euery occasion to profite Gods people, whether it be by teaching, by improuing, by rebuking, by exhorting, or how else soeuer it shall seeme needfull or profitable. For if we may but pull one brand out of the fire, if we may but conuert one sinner from going astray out of his way, if we may but instruct one man in righteousnes vnto saluation, euen by priuate and par∣ticular dealing with him, we shall not lose our reward, but euen he shall be our crowne of reioycing in the presence of our Lord Iesus Christ at his coming.

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

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

Secondly, in the person of Paul, I note his godly care to compose the strifes of these two godly women Euodias and Syntyche. For there being a iarre either betweene themselues about some priuate matters, or betweene them & the Church about some matter of religion, both himselfe exhorteth them to be of one accord in the Lord, and also he dealeth with his faithfull yoke-fellow to helpe to order their matters, and to compose their strifes, commending them as worthy that he should do this for them. Whence I obserue a very commen∣dable qualitie, as in the Minister of Christ, so in euery good Christian, which is, both by themselues and by all the meanes that they can make, to take vp such quarrels as fall out among their brethren. It is registred vnto the euerlasting commen∣dation of Cloë,* 1.1559 and her house, that when great dissensions and contentions broke out in the Church of Corinth, they be∣ing very desirous to haue them stayed, and yet not able to stay them, aduertised Paul thereof, that he in his wisedome might take some course to stay them. And our Apostle giues it for a precept vnto Timothy,* 1.1560 to put away foolish and vnlearned questi∣ons, knowing that they ingender strife. Where the meaning in ge∣nerall is, that he must be so carefull to stay all strife, that he must be carefull to take away euery thing which may be any occasion of strife. And our Sauiour pronounceth a blessing vpon them that make peace among their brethren, saying, Blessed are the peace-makers,* 1.1561 for they shall be called the children of God. For God being the God of peace, the more that we haue peace amongst our selues, and the more that we studie and labour to make peace among others, the more like we are vnto God, and the more we shew our selues to be the chil∣dren of God. So that we see, that to make peace and end strifes, is very commendable both with God and men.

This then first may teach vs to beware how we do sow strife and dissension betwixt man and man. For looke how commendable a thing it is to make peace and end strifes; so intollerable and odious a thing it is to blow the bellowes of discord amongst brethren and neighbours: and as they that make peace, do thereby shew themselues to be the children of God, with whom dwelleth peace; so those seditious fire-brands that delight to stirre vp strife among their brethren, and to set men by the eares together, shew plainly that they are the sonnes of that wicked one who cannot abide that bre∣thren should dwel together in vnitie.* 1.1562 These six things (saith Sa∣lomon) doth the Lord hate, yea his soule abhorreth seuen, The haugh∣tie eyes, a lying tongue, hands that shed innocent bloud, an heart that imagineth wicked enterprises,* 1.1563 feete that be swift in running to mis∣chiefe, a false witnesse that speaketh lies, and him that raiseth vp contentions among brethren. All these seuen things the Lord ha∣teth, yea his soule abhorreth the seuenth as plaine murder. For what is murder if this be not, to rend in sunder the mem∣bers of the same bodie, by sowing debates and diuisions a∣mongst them; and so by braules, and iarres, and quarrelling, to kill both the soule and the bodie?* 1.1564 The beginning of conten∣tion, saith the same Salomon, is as one that openeth the waters: so that he that bloweth the bellowes of contention, and openeth the way vnto strife amongst neighbours, is as he that by pul∣ling vp a sluce, letteth in the waters vpon a countrey, and so drowneth the whole countrey: which also sheweth that such make-bates are murtherers.

Let them looke vnto this, which either by priuie whispe∣rings, or open detractions, or any false suggestion whatso∣euer, either seeke to make variance where there is none, or where they perceiue some litle dislike, there adde fire vnto heate, and set them as farre at oddes as they can. Of what root soeuer they be that are such, they are the sonnes of Belial, and no lesse then murderers.* 1.1565 And therefore as Salomon giueth ad∣uice touching the scorner, the like do I touching such a con∣tentious man; Cast out the scorner, saith he; Cast out the make-bate, say I, and strife shall go out; cast out the make-bate out of companie, countrey, commonwealth, citie, house where thou

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

Secondly, this should teach vs, not onely to studie to liue in peace our selues with all men, but farther, when others are at oddes,* 1.1566 to make peace betweene them. Follow peace with all men, saith the Apostle to the Hebrewes. And the Apostle to the Romanes,* 1.1567 If it be possible, as much as in you is, haue peace with all men. And surely a most blessed thing it is to see men to be of one accord in the Lord: witnesse the Psalmist, where he saith, Behold how good and ioyfull a thing it is,* 1.1568 brethren to dwell together in vnitie. But the seruants of God are not onely to be peace∣able themselues, but when either there are open iarres, or in∣clination thereunto, they should labour by all meanes both by themselues and others to set them at one. It was a good speech of Abraham vnto Lot,* 1.1569 when he said vnto him, Let there be no strife, I pray thee, betweene me and thee, neither betweene mine heardmen and thine heardmen; for we be brethren. In imitation whereof, when strife is, or is like to be, we are to interpose our selues, and to say, Let there be no strife, I pray you, betweene you; for ye are brethren: ye are neigbours and friends; ye haue one Lord, one faith, one Baptisme, and one hope of your vocation: be ye therefore one amongst your selues: Let all bitternesse, and anger, and wrath, crying, and euill speaking be put away from you, with all maliciousnesse: and be ye courteous one towards another, and tender hearted, forgiuing one another, if either haue a quarrell a∣gainst other, euen as God for Christs sake forgaue you. Yea and as Paul said to the Corinthians for going to law one with ano∣ther, so are we to say vnto them that any way striue, Why ra∣ther suffer ye not wrong? why rather sustaine ye not harme, then fall at such quarrelling one with another? Thus, I say, should we in hatred of strife, and loue of peace, as peace-makers labour to compose strifes, and to make peace where it is not.

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

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

Word preached. Whereupon it is that the Apostle here saith, that they laboured with him in the Gospell, nor with him onely, but with Clement also, and with other his fellow la∣bourers in the worke of the Ministerie. Here then is a good patterne for all women to looke vpon, that they be alike re∣ligiously affected as these women were, & giue like testimo∣nie thereof as they did. There is no priuiledge vnto them by their sexe from this, but as all the rest of Gods children, so they should embrace pure religion from their hearts, exer∣cise themselues in the law of their God day and night, and seeke the Lord from the ground of their hearts. Yea and such hath beene the mercie of the Lord toward this sexe, as that women in all ages haue beene worthily renowned for many notable graces of Gods Spirit.* 1.1570 Sarahs obedience is set forth by Peter for an example for euer. The gouernment and vi∣ctorie of Deborah was not inferiour to the gouernment and victorie of any of the Iudges of Israel.* 1.1571 What shall I speake of Esters religious depending vpon God when she hazarded her selfe for the deliuerance of her people?* 1.1572 of the Widdowes godly depending vpon Gods prouidence, when in the great famine she relieued Eliah with some of that little which shee had?* 1.1573 * 1.1574 of Annaes continuall abiding in the Temple, and ser∣uing God there with fasting and praier, night and day? It see∣meth that the first that embraced religion in Philippi,* 1.1575 were women. Neither haue they onely beene religiously affected, and such as feared God, and walked in his wayes, but fur∣ther many haue mainly stoode for the defence of the Gospel, and hazarded their liues. Examples we haue in Priscilla, vnto whom the Apostle giueth this testimonie, that for his life she laid downe her owne necke:* 1.1576 and likewise in this place of Euodias and Syntyche, of whom ye see the Apostle saith, that they stroue with him and others in the Gospell, that it might haue a free passage, and that they might speake the Word boldly. Seeing then that these things are written for your learning, iudge with your selues how religiously ye ought to be affected towards the truth of Christ Iesus. Let their ex∣amples stirre vp your holy mindes, and let it not seeme grie∣uous vnto you with holy Mary to sit you down at Iesus foot,

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

Secondly, in the persons of Euodias and Syntyche, I note a breach and falling out, either betwixt themselues, or betwixt them and the Church: For, in that he exhorteth them to be of one accord in the Lord, it is plaine that there was a breach and falling out. Whence I obserue, that the children of God, how religiously affected soeuer they be, yet so long as they liue, are subiect vnto their falls, and subiect vnto diuers dis∣ordered affections, as anger, discord, and the like. We see how Peter and Barnabas were drawne on vnto shrewd dissi∣mulation for feare of the Iewes.* 1.1577 We see how the loue of the world drew on Demas to forsake Paul for a time,* 1.1578 and to em∣brace it. We see how some haue bene almost seduced from the way of truth by false teachers, as it is like these two wo∣men were, if the breach were betweene them and the church. Againe, we see such a heate and breach to haue fallen out be∣tweene Paul and Barnabas, as that they parted companies,* 1.1579 the one going one way, and the other way: so that whom Satan had often sifted & winowed before, now a very little matter and small occasion set them at verie great oddes. And many such falls and disordered affections are the chil∣dren of God subiect vnto in this life, as might farther at large be proued. The reason is, because though they be led by the Spirit, yet are they not wholly guided by the Spirit, but some∣times they walke after the flesh, and not after the Spirit.

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

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

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

LECTƲRE LXXƲII.

PHILIP. 4.

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

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

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

One thing yet remaineth to be noted from the exhortation vnto his faithfull yoke-fellow, which is, the Apostles affirma∣tion of his fellow-labourers, that their names were in the booke of life. Whereby he meaneth that their life was as cer∣tainely sealed vp with God, as if their names had bene writ∣ten in a booke to that purpose. For the better vnderstan∣ding of which phrase and manner of speech; first, we are to know, that in the Scriptures there is mention made of three bookes attributed vnto God. One, the booke of Gods pro∣uidence; another the booke of Gods iudgement; a third, the booke of life. The booke of Gods prouidence, is his fore-knowledge of all things before euer they were: And of this the Psalmist speaketh where he saith,* 1.1580 Thine eyes did see me when I was without forme: for in thy booke were all things written which in continuance were fashioned, when there was none of them before. Where by the booke of God is meant, his fore-knowledge whereby he knew all things from euerlasting. The booke of Gods iudgement, is his knowledge of all our thoughts, words, and workes, which in the last day shall so clearely be presented vnto vs, as if they were then read out of a booke, and according to which he shall then iudge vs: And of this Iohn speaketh where he saith; I saw the dead,* 1.1581 both great and small stand before God, and the bookes were opened, and the dead were iudged of those things which were written in the bookes according to their workes. Where by the bookes is meant that knowledge of all our thoughts, words, and works which God in the last iudgement shal present vnto euery mans con∣science, so clearely as if a man should open a booke where∣in they were all written, and distinctly read them out of that booke. The third booke which is called the booke of life, euen of eternall life, is the euerlasting fore-knowledge of God, whereby he specially and particularly knew from e∣uerlasting who are his, and by a speciall care preserueth them vnto life as certainely, as if their names were registred in a booke to that purpose. And of this the holy Ghost maketh often mention in holy Scripture:* 1.1582 As in Exodus where Moses saith vnto God, If thou wilt not pardon their sinne, I pray thee race me out of the booke which thou hast written. In the Psalme,

where Dauid in great anguish of spirit prayeth thus against his persecuters,* 1.1583 Let them be put out of the booke of life, neyther let them be written with the righteous. In Esay, where the Pro∣phet saith,* 1.1584 that he that shal remaine in Ierusalem, shalbe called ho∣lie, euen euery one that is written vnto life in Ierusalem. In Eze∣chiel,* 1.1585 where it is called the writing of the house of Israel. In Da∣niel, where it is said, At that time shall thy people be deliuered, euery one that shall be found written in the booke. In Luke, where our Sauiour bids his Disciples reioyce,* 1.1586 because their names are written in heauen. In the Apocalyps, where it is said, He that ouercommeth,* 1.1587 shall be clothed in white aray, and I will not put out his name out of the booke of life. And againe, Whosoeuer was not found written in the booke of life,* 1.1588 was cast into the lake of fire. And againe,* 1.1589 where it is said, There shall enter into this Citie no vncleane thing, neyther whosoeuer worketh abomination or lies, but they which are written in the Lambes booke of life. Thus ye see mention of three books attributed vnto God in the Scrip∣tures, one of prouidence, another of iudgement, and a third of life, which here our Apostle speaketh of.

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

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

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

But first a doubt is to be answered, touching some con∣tradiction which may seeme to be betweene this of our A∣postle here, and that of the same Apostle, where it is sayd, that the Lord onely knoweth who are his.* 1.1590 For if the Lord alone know who are his, as there it is, then how doth he here say of his fellow-labourers, that their names were in the booke of life, so plainly setting it downe as if he knew it? Where∣unto I answer, That albeit the Apostle in the place vnto Ti∣mothie onely say, The Lord knoweth who are his,* 1.1591 as also our Sauiour himselfe in another place saith, I know whom I haue chosen; yet in the truth of the thing it is true, that he alone knoweth who are his, and that he alone knoweth whom he hath chosen: as that place in the Apocalyps makes more plaine, where it is thus said,* 1.1592 To him that ouercommeth will I giue to eate

of the Manna that is hid, and will giue him a white stone, and in the stone a new name written, which no man knoweth sauing he that receiueth it. For hereby it is signified, that no person liuing knoweth who are renewed in Christ Iesus vnto righteousnes, and true holines, but God onely, and the spirit of man which is in man. Thus then we say, that God alone knoweth who are his, and whom he hath chosen, absolutely, and of him∣selfe; so that no man can absolutely and of himselfe say of another, that he is the chosen of God, that his name is in the booke of life. Yet may the Lord, and sometimes doth he reueale vnto his children that which he alone, absolutely, and of himselfe knoweth, as the reuelations vnto Abraham, Mo∣ses, and the Prophets manifestly proue. And whether in that abundance of reuelations which the Lord shewed vnto our Apostle,* 1.1593 and whereof he speaketh somewhere, he had like∣wise some reuelation touching the election of some, and the reprobation of others, I cannot affirme. Many are of opinion that the election of some, and the reprobation of others were reuealed by God vnto him. And so it may be, that the Lord who alone, absolutely, and by himselfe, knew whether the names of those his fellow-laborers were written in the booke of life, reuealed by his holy Spirit vnto our Apostle, that their names were written in the booke of life.

But I rather thinke that here he thus spoke as he thought by the rule of charitie. For, what saith the Apostle in ano∣ther place of charitie?* 1.1594 namely, that it beleeueth all things, and hopeth all things: yea, and where it seeth certaine fruites and effects of election and saluation, there it is certainly to be perswaded of election and saluation. Our Apostle therefore seeing how faithfully those his fellow-labourers had labou∣red in the worke of the Ministerie with him, in the planting of the Church at Philippi, how constantly they had walked in the truth, notwithstanding the great opposition that was against them, how vnblameably they had had their conuer∣sation amongst men, in charitie thus he iudged, that their names were in the booke of life. And this may verie well stand with the other, that the Lord onely knoweth who are his. For that which properly belongeth vnto the Lord,

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

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

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

Do we then see in our brethren the outward fruites of an holy vocation, of regeneration and sanctification? Do we see them make an holy profession of the blessed truth of Christ Iesus, giue good testimonie of a sincere faith in Christ Iesus, walk in holy obedience towards God, and loue towards their brethren, faithfully labour in the workes of their calling, and denying vngodlinesse and worldly lusts, liue soberly, and righteously, and godly in this present world? Of such we may and are to perswade our selues that they are reserued vnto the same inheritance in heauen with vs, and of them we may say, that they are the sonnes of God, elect in Christ Iesus our Lord vnto eternall saluation, prepared to be shewed in the last times. And besides this that the holy Ghost by the mouth of the Apostles warranteth vs hereunto, the rule also of cha∣ritie directeth vs so to do. For, as before we heard, Charitie be∣leeueth all things,* 1.1595 charitie hopeth all things. Which yet is not so to be vnderstood, as if charitie were foolish, rashly to beleeue euery thing that is told, and there to hope where there is no cause of hope: for that the Wiseman maketh a note of a foo∣lish man,* 1.1596 where he thus saith, The foolish will beleeue euery thing. But so charitie beleeueth all things and hopeth all things, as that it keepes it selfe within the rule of pietie, wisedome and religion. If the thing displease God, be repugnant to the truth, be hurtfull or disgracefull to any of Gods children, cha∣ritie beleeueth it not, hopeth it not. But where there are good tokens of Christianitie, plaine signes of a sincere faith, euident testimonies of an holy obedience, there surely the rule of charitie bids vs beleeue and hope the best, and there we may be bold to say, that they are the sonnes of God, that their names are written in the booke of life. And is it not our Sa∣uiours rule, that we should iudge of the tree by the fruite, for that a good tree bringeth not forth euill fruite,* 1.1597 nor an ill tree good

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

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

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

My next obseruation hence, is for the comfort of the Mi∣nister in particular. The Apostle, ye see, vpon the faithfull la∣bours of those that had laboured with him in the preaching of the Gospell at Philippi, pronounceth that their names were in the booke of life. Whence I obserue this for the comfort of the good Minister of the Gospell of Christ Iesus: If he haue faithfully and painfully laboured in the worke of the Ministe∣rie, if he haue in all good conscience instructed and admoni∣shed his people, and endeuoured to increase the kingdome of Christ Iesus, his reward is with God, and his life is as surely sealed vp with God, as if his name were written in a booke to that purpose. To which purpose is that also of the Apostle, where he saith,* 1.1598 Euery man shall receiue wages according to his la∣bour. If any mans worke that he hath built vpon abide, he shall re∣ceiue wages, which wages the Apostle calleth elsewhere a crowne of righteousnesse,* 1.1599 which the Lord the righteous Iudge shall giue him at that day. Yea but what if he labour all night, and catch nothing? What if he run in vaine, and spend his strength in vaine and for nothing amongst his people?* 1.1600 Yet is his iudge∣ment with the Lord, and his worke with his God. Though Israel be not gathered, yet shall he be glorious in the eyes of the Lord, and his God shall be his strength. So that howsoeuer his labour be in

vaine vnto them, yet shal it not be in vaine in the Lord; though they be not taught, yet shall not he lose his reward. For, be∣cause he hath bene faithfull,* 1.1601 he shall enter into his maisters ioy. A good comfort, after he haue borne the burden and heate of the day, to receiue such a penie. But what part of this comfort hath he, that being set in the vineyard to dresse it, neither hedgeth, nor ditcheth, nor gathereth out stones of it, nor planteth, nor watereth, but standeth all the day idle in it? No more then the watchman that giueth no warning:* 1.1602 no more then he that diggeth his talent in the earth. This com∣fort belongeth vnto him alone that laboureth.

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

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

LECTVRE LXXVIII.

PHILIP. 4.

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

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

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

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

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

it as requisite that they should reioyce in the Lord. Whence I obserue what the Christian mans reioycing is, wherein he may and ought to reioyce: his reioycing is, and may, and ought to be in the Lord. It is a common and ordi∣narie obiection against them that from their soules desire to be followers of the holy Apostle in a sincere embracing of the truth of Christ Iesus, that they are melancholike men, sad and austere men, men which can abide no mirth, which can away with no ioy and reioycing. But let them not deceiue you.* 1.1603 We say with Salomon, that a ioyfull heart maketh a cheerfull countenance: and againe with the same, that a ioyfull heart cau∣seth good health: and with the sonne of Sirach, that the ioy of the heart is the life of man, and that a mans gladnesse is the prolonging of his dayes.* 1.1604 And therefore often with Dauid we say, Let mount Sion reioyce, and let the daughters of Iuda be glad. And againe with the same Dauid we say,* 1.1605 Sing, reioyce, and giue thankes, sing to the harp with a singing voice, with shalmes also and sound of trum∣pets. And with the Apostle we exhort all men in all places to reioyce euermore.* 1.1606 But here it is, not as the world teacheth you, do we teach you to reioyce: and therefore the world speaketh all maner of euill sayings against vs. For what is the worlds reioycing? The rich man he reioyceth in his riches, and calleth his lands by his owne name: the wise man he reioyceth in his wisedome; the strong man in his strength, the ambitious man in his glorie and honour, the sensuall man in his filthy plea∣sures, the superstitious man in his superstitious wayes; the man that stands vpon his merites, in the workes of his owne hands; and generally worldly men in the waies of their owne hearts, such as they do take pleasure and delight in: yea foo∣lishnesse (as Salomon saith) is ioy to him that is destitute of vnder∣standing;* 1.1607 that is, euen sinne and wickednesse is a matter of mirth and delight to the wicked and vngodly man. Now such reioycing, we tell you, is not good; like vnto the reioy∣cing of him,* 1.1608 that hauing said vnto his soule, Soule, thou hast much goods laid vp in store for many yeares, liue at ease, eate, drinke, and take thy pastime; heard it by and by said vnto him, Thou foole,* 1.1609 this night will they fetch away thy soule from thee, and then whose shall those things be which thou hast prouided? For as Zophar

in Iob saith, The reioycing of the wicked is short,* 1.1610 and the ioy of hy∣pocrites is but a moment: And our Sauiour pronounceth a woe vpon such reioycing, saying, Woe be to you that now laugh,* 1.1611 for ye shall weepe and waile. And as our Apostle saith of worldly sor∣row that it causeth death;* 1.1612 so may it most truly be said of world∣ly reioycing, that it causeth death.* 1.1613 And therefore with Amos we lift vp our voyces against them that lie vpon beds of Iuorie, and stretch themselues vpon their beds, and eate the lambes of the flocke, and the calues out of the stall,* 1.1614 that sing to the sound of the violl, and inuent to themselues instruments of musicke,* 1.1615 that drinke wine in bolles, and annoynt themselues with the best oyntments, and in the meane time are not sorrie for the affliction of Ioseph. And out of Ieremie we exhort all men in all places, saying;* 1.1616 Let not the wise man glory in his wisedome, nor the strong man in his strength, neither the rich man glorie in his riches. And out of Dauid,* 1.1617 If ri∣ches increase, let no man set his heart vpon them. And thus we weane men from this worldly reioycing as much as we can.

What is then the reioycing which we teach? As the Apo∣stle saith of sorrow,* 1.1618 that there is a worldly sorrow which causeth death, and a godly sorrow which causeth repentance vnto saluati¦on; so I say of reioycing, that there is a worldly reioycing, when men take more pleasure in the vanities of this life and the pleasures of sinne, then in the things which belong vnto their peace, which causeth death; & a godly reioycing, when men reioyce in the Lord, so that they put their whole con∣fidence in him, and count all things losse and dung in com∣parison of that reioycing which they haue in him, which cau∣seth confidence vnto saluation. The reioycing then which we teach, is not the worldly reioycing which the world teaches, & which causeth death; but the godly reioycing which cau¦seth confidence vnto saluation. We say that ye may, and that ye ought to reioyce in the Lord. So the holy Ghost often ex¦horteth vs to doe, and so the godly haue alwayes done. Be glad, O ye righteous, saith Dauid, and reioyce in the Lord.* 1.1619 And againe, Let Israel reioyce in him that made him,* 1.1620 and let the chil∣dren of Sion be ioyfull in their King. Let him that reioyceth (saith the Apostle out of the Prophet) reioyce in the Lord.* 1.1621 And in the former chapter; My brethren (saith the Apostle) reioyce in

the Lord.* 1.1622 So did the Church in Esay, saying, I will greatly re∣ioyce in the Lord, and my soule shal be ioyfull in my God: for he hath clothed me with the garments of saluation, &c. So did Mary, say∣ing,* 1.1623 My soule doth magnifie the Lord, and my spirit reioyceth in God my Sauiour. So Peter giueth testimonie to the strangers to whom he wrote, that they reioyced in the Lord, with ioy vnspeakeable and glorious.* 1.1624 And so the godly haue alwayes re∣ioyced in the Lord, as in the onely rocke of their defence, and strong God of their saluation.

And now see besides these exhortations and examples so to doe, what great cause we haue to reioyce in the Lord, and how litle cause there is to reioyce in any thing else: for what haue we that we haue not from him? or what want we, which if we haue, he must not supply? Haue we peace in all our quar∣ters, and plenteousnesse in all our houses? haue we a blessing in the fruit of our body, in the fruit of our ground, in the fruit of our cattel, in the increase of our kine, and in our flockes of sheepe? are our wiues fruitfull as the vine, and our children like the Oliue branches round about our tables? haue we health, strength, foode, rayment, and other necessaries of this life?* 1.1625 And whence are all these things? Euerie good giuing, and euery perfect gift is from aboue, and commeth downe from the Fa∣ther of lights, with whom is no variablenesse, neyther shadowing by turning. But to come nearer vnto the causes of Christian re∣ioycing, Doth the Spirit witnesse vnto our spirit, that we are the sonnes of God? Is the darkenesse of our vnderstandings light∣ned, the frowardnesse of our wills corrected, the corruption of our affections purged? Do we feele in our selues the ver∣tue of Christ his resurrection by the death of sinne, and the life of God in our selues? Are our soules fully assured of the free forgiuenes of our sinnes, by grace, through the redemp∣tion that is in Christ Iesus? dare we go boldly vnto the throne of grace, and crie Abba, which is, Father? Do we know that Death shall not haue dominion ouer vs, and that Hell shall neuer be able to preuaile against vs? Behold then, what cause we haue of our reioycing in the Lord, for abundance of spi∣rituall blessings in heauenly things, for our election in Christ Iesus vnto euerlasting life before the foundatiō of the world,

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

And as we haue all things from the Lord that we haue, whether for the body or for the soule, for this life present, or that that is to come; so, what is it that we want which he doth not supply? Want we riches? The Lord maketh poore,* 1.1626 and maketh rich: and he is rich vnto all them that call vpon him faithfully. Want we preferment?* 1.1627 Promotion cometh neyther from the East, nor from the West, nor yet from the South: God is the Iudge: he putteth downe one, and setteth vp another. Want we wisedome? If any man lacke wisedome, let him aske of God,* 1.1628 which giueth vnto all men liberally, and reprocheth no man, and it shall be giuen him. Want we patience in troubles? That is the wisedome which Iames specially speaks of in the place menti∣oned, wisedome patiently to endure whatsoeuer God laieth vpon vs, which ye see God liberally giueth to them that lacke & aske. Want we comfort in our soules? God is the God of patience and consolation,* 1.1629 which comforteth vs in all our trou∣bles, and turneth our heauinesse into ioy; as also himselfe saith, saying, I will turne their mourning into ioy,* 1.1630 and will comfort them, and giue them ioy for their sorrowes. Yea, whatsoeuer it is that we want, it is the Lord that must supply our wants: He openeth his hand, and filleth all things liuing with plenteousnes:* 1.1631

such as he best knoweth to be most meet for them, and good for his glory.* 1.1632 The Lord will giue grace and glory, saith the Psal∣mist in another place, and no good thing will he withhold from them that walke vprightly: no good thing which he knoweth to be good for them, and also good for his glorie. Haue we then whatsoeuer blessings we haue from the Lord, and doth the Lord supply whatsoeuer we want, fo farre forth as he sees it to be expedient for vs, and good for his owne glorie? See then what cause we haue to reioyce in the Lord.

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

our reioycing, that Christ is made of God vnto vs wisedome,* 1.1633 and righteousnesse, and sanctification, and redemption, as it is written. Nay, to go yet further, what are our faith, hope, and loue that we should reioyce in them? To be strong in faith, to be perfect in loue, to be stedfast in hope, are things for which we should pray alwayes with all maner prayer and supplica∣tion in the spirit. But if we shall reioyce and repose our con∣fidence in the strength of our faith, in the perfection of our loue, in the stedfastnesse of our hope, then we are abolished from Christ, and our reioycing is not good. It is Christ Iesus in whom we must beleeue, whom we must loue, & in whom we must hope. Our faith must be built vpon him, our loue must be grounded on him, our hope must be stablished in him, and in him we must reioyce. Thus then we see that we haue not any thing to reioyce in without vs, nor yet in our wisedome, righteousnesse, or holinesse, nor yet in our faith, hope, or loue. We must reioyce in the Lord, and in him it well becometh the Saints to be ioyfull.

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

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

not for a day, or for a season, not by fits, or when he makes his face to shine on them, but to reioyce in the Lord alwayes, as well in aduersity, as in prosperity. Whence I obserue the constan∣cie which is in Christian reioycing, whereby it is knowne indeed to be Christian. The constancy of our Christian reioy∣cing is, to reioyce in the Lord always, as wel when he seemeth to hide away his face from vs, as when he maketh his face to shine vpon vs. This constancie of reioycing, the Apostle exhorteth the Thessalonians vnto, where he saith vnto them, Reioyce euermore.* 1.1634 And herein is the triall of our ioy, whether it be Christian indeed: for as it is said of some hearers of the word,* 1.1635 that for a while they beleeue, but in time of tentation they go away: so may it also be said of some that seeme to reioyce in the Lord, that for a while they seeme to reioyce in the Lord, euen as long so he showreth downe the early and the latter raine vpon them, but in time of persecution, trouble, and aduersitie, they hang downe their heads, and murmure against the Lord. It seemeth that Sathan thought that Iob would haue beene such an one, as appeareth by these words, where he saith vnto God,* 1.1636 Doth he feare God for nought? And the same may be said of reioycing, Hast thou not made an hedge about him, and about his house, and about all that he hath on euery side? Thou hast blessed the works of his hands, and his substance is in∣creased in the Land.* 1.1637 But stretch out now thy hand, and touch all that he hath, to see if he will not blaspheme thee to thy face. But he was deceiued in Iob. Yet therein he bewrayed a disease where∣with many sonnes of men are much tainted, which are neuer knowne what they are vntill the Lord send them some ad∣uersitie; for we see many, that so long as they haue all things at their desire, reioyce in the Lord; who so much as they? specially, when their dishes are full furnished, O then how well doth it like them, to confesse that he is good & gracious, and bountifull! But if the Lord begin to handle them some∣what roughly, so that things fall not out to their content∣ment, then their countenance is changed, and they take the matter sore to heart. And if he proceed, and depriuing them of his blessings, afflict them in body or in goods, then they fal to murmure, and oftentimes to blasphemies: which blas∣phemies,

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

What shall we say then? when the Lord afflicteth vs with pouertie, sickenesse, and the like crosses; must we reioyce in the Lord? Yea verily:* 1.1638 for it is the Lord that killeth and maketh aliue, that woundeth and healeth, that bringeth to the graue, and raiseth vp, that maketh poore, and maketh rich, that bringeth low, and exalteth.* 1.1639 There is no euill in the Citie which the Lord hath not done: No euill, that is, no crosse or affliction, no plague or punishment which he sendeth not. And whatsoeuer crosse or affliction it is, vnto his children it is but either a probation, that the triall of their faith, being much more precious then gold that perisheth, may be found to their praise, and honour, and glorie at the appearing of Iesus Christ, such as was Iobs affliction; or else, it is a fatherly correction, that being cha∣stened of the Lord,* 1.1640 they may not be condemned with the world; such as was the death of Dauids child for Dauids sin, and such as was the weakenesse, and sickenesse, and death of many of the Corinthians,* 1.1641 for eating and drinking vnworthily at the Lords Table. Are then our crosses of pouertie, sicke∣nesse, or whatsoeuer they be, from God? Then are they good, and we are to reioyce in them. For all things fall out for the best, for those that loue and feare him. Are they for the triall of our faith? My brethren, saith Iames,* 1.1642 count it excee∣ding ioy when ye fall into diuerse tentations and trialls, &c. Are they to correct and chastice vs? If we endure chastening,* 1.1643 God offereth himselfe vnto vs as vnto sonnes, for whom he loueth, he chasteneth. O but sometimes he shutteth vs euen vp in despaire and infi∣delitie: how shall we then reioyce in the Lord? I demand then: Dost thou know it, and lothe it, and long to be brought againe into the glorious libertie of the sonnes of God? Thou hast good cause to reioyce in the Lord, for he hath onely hid his face from thee for a while, that he may haue mercie on

thee for euer. And what if thy faith or hope be but as a graine of Mustard seed? what if being as it were couered vnder the ashes, they seeme not to be? Christ Iesus is most plentifull, to helpe them that are most weake: and he is all-sufficient, to supply all wants. If any seede of God be there, in thy weake∣nesse he will perfite his praise. Yea, but in that our Sauiour pronounceth a blessing vpon them that mourne,* 1.1644 it appeareth that we are not alwayes to reioyce. Not so neyther, for e∣uen then when we sigh and mourne for the affliction we haue in the world, we are to reioyce in the Lord, and to be of good comfort in Christ Iesus, because he hath ouercome the world; euen then when we mourne through a sence of Gods iudge∣ments, we are to reioyce in his tender mercies, that he deales not with vs after our deseruings; euen then when we mourne in the body because of affliction, we are to reioyce in our soules because of our strong consolation in Christ Iesus, and because our light affliction in the body causeth vnto vs a far most excellent, and an eternall weight of glorie. And there∣fore our Sauiour in the same place where he saith, Blessed are they that mourne, exhorteth also to reioyce and be glad in persecution, for that great is our reward in heauen.

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

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

LECTVRE LXXIX.

PHILIP. 4.

Verse 4. Againe, I say, reioyce.

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

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

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

exhorteth them to reioyce in the Lord; so I should come vn∣to you againe and againe, euen three seuerall times with the same exhortation to reioyce in the Lord. Againe, saith the A∣postle, I say reioyce, euen in the Lord alwayes, for that is to be ad∣ded, and resumed to the former place. From which doubling and redoubling of this exhortation, I obserue both how need∣full and withall how hard a matter it is to perswade this con∣stant reioycing in the Lord, to reioyce in the Lord alwayes. For to this end doth the holy Ghost often in the Scriptures vse to double and redouble his speech, euen to shew both the needfulnes of his speech, and the difficultie in respect of man of enforcing his speech. In the Psalme, how often doth the Prophet exhort the faithful vnto the praises of the Lord, euen before all the people, that they & their posteritie might know them,* 1.1645 saying, O that men would therefore praise the Lord for his goodnesse, and declare the wonders that he doth for the children of men! Euen foure seueral times in that one Psalme. And where∣fore? but to shew how needfull it was they should do so, and how hardly men are drawne to do so. How often likewise doth our Sauiour exhort his disciples vnto humilitie & meek∣nes?* 1.1646 sometimes saying vnto them, Learne of me that I am meeke and lowly in heart; sometimes telling them, that whosoeuer among them would be great,* 1.1647 should be seruant vnto the rest; sometimes washing their feete,* 1.1648 &c. thereby to teach them hu∣militie. And wherefore doth he so often beate vpon it, but to shew how needfull it was they should be humble and meeke, and likewise how hard a thing it is to draw men vnto humili∣tie and meeknesse? How often likewise doth the holy Ghost exhort to the putting off of the old man, and the putting on of the new man? No part of Scripture throughout the whole Bi∣ble, wherein the holy Ghost doth not speake much, though not haply in these words, yet to this purpose. And where∣fore else is it, but to imply both how needfull a matter it is to be perswaded, and how hard a matter it is to perswade the mortification of the old man, and the quickening of the new man? And to let other instances passe, in the point whereof we now speake, how oft doth our Sauiour exhort to reioyce and be glad in persecution,* 1.1649 because of the reward laid vp for vs by

God in heauen;* 1.1650 to reioyce because our names are written in heauen by the finger of Gods own hand;* 1.1651 to be of good com∣fort, because he hath ouercome the world, that is, to reioyce in the Lord? And wherefore, but to shew how needfull it is to reioyce in the Lord, and how hard it is to perswade this reioycing? So that by the vsuall course of the Scripture it ap∣peareth, that our Apostle doubling and redoubling this his exhortation, thereby sheweth both how needfull, and withall how hard a matter it is to perswade this constant reioycing in the Lord, to reioyce in the Lord alwayes: so needfull, that it must be perswaded again and again, and withall so hard to be perswaded, that it cannot be too much vrged & beaten vpon.

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

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

Againe, when others of vs are assaulted by that mightie Prince of darknesse, when we are tried by mockings & scour∣gings, by bonds and imprisonment; when we feele the smart of losse, or hurt in bodie, goods or name; when the Beast of Spaine, and with him that false Prophet of Rome thunder out threatnings, and imagine all kind of mischiefe against vs; whē the paines of death take hold of vs, and multitude of sorowes beset vs round about, why is it that our hearts do faile within vs? how is it that we fall from our former loue, and that feare commeth vpon vs as vpon a woman in her trauell? Is it not through our want of reioycing in the Lord! Yes verily: we feele not in our soules the treasures of mercies that are hid for vs in Christ Iesus, which should keepe vs standing against all batteries and assaults whatsoeuer, and therefore we are not onely daunted and dismayed with these things, but are quite affright and vtterly ouercome of them. If any one of Iobs afflictions lie vpon vs, we breake out into all the impati∣encies that he did, but we cannot lay hold of any such com∣forts as he did. If death seize vpon sonne or daughter, or any deare vnto vs,* 1.1652 we breake out into like outcries with Dauid, saying, Absalon my sonne, my sonne Absalon, would God I had died for thee, O Absalon my sonne, my sonne: but though Ioab would, yet can he not comfort vs as he did Dauid.* 1.1653 If Haman do but feare the Kings displeasure, he hastes him home mourning, and couers his head, and will not be comforted: and if Ahi∣tophel do but see that his counsell be not followed,* 1.1654 he saddles his asse, and rides home, and hangs himselfe. And this it is when men haue not their comfort in God, whatsoeuer do befall them in this life. If this or that thwart them, by and by

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

And as thus it may appeare how needfull a thing it is that we reioyce in the Lord alwayes, so it may easily also be seene how hardly we are perswaded to reioyce in the Lord always. Euery man complaineth where his shoo pincheth him, and e∣uery man layes his hand vpon his sore. But very few in such cases when the hand of the Lord is vpon them, when they are humbled and brought low through oppression, through any pl••gue or trouble, can be brought vnto this, to reioyce in the Lord. Nay tell one wicked and vngodly man when his trou∣bles are multiplied, and when his sorrowes are increased, that he is to know that the Lord his hand is in all these, that he is not to murmure against the Lord, but to reioyce in the Lord; doth he not say of them that thus speake vnto him, that they are mad? doth he not with indignation aske, what cause he hath to reioyce in the Lord? doth he not stil crie out vpon his crosses, and miseries, and vexations, and paines? and doth he not within a while belch out most impious blasphemies? And hence it is that many with Iudas in such cases fall to despaire, ••nd that many with him become their owne butchers. Yea ••et the children of God themselues say, whether their affli∣ctions and their sorrowes do not sometimes sinke them so far, that their soule euen almost refuseth comfort in the Lord: very few like vnto Iob that mirrour of patience, who when they heare of the losse of all their goods, and of their seruants, and of the death of their children, can be content to frame themselues to the will of God, and say,* 1.1655 Naked came I out of my ••others wombe, and naked shall I returne againe: the Lord hath giuen, and the Lord hath taken away: blessed be the name of the Lord Or when they are smitten with sores and boiles, from the s••l•• of their foote to the crowne of their head, can with the sam•• Iob comfort themselues, and say, What? shall we receiue good at

the hands of God, and not receiue euil? And yet this most rare pat∣terne of patience, into what sharpe fits of impatiencie did he sometimes breake out, crying out in the bitternesse of his soule,* 1.1656 and saying, Let the day perish wherein I was borne, and the night wherein it was said. There is a man child conceiued, &c. And thus it fareth often with the deare children of God, that they sinke so farre, that their soule almost refuseth comfort in the Lord. Their sense and feeling of their paine and affliction, is sometimes so great, that they haue almost no sense or feeling of God. Which yet I do not so speak, as if the children of God might not be touched with sorrow and heauinesse for the crosses of this life: for no doubt they may; but to shew that sometimes they are so cast downe with heauinesse, that it is a hard matter to reare them vp againe. For as Iobs friends dis∣puted against him, so they against themselues, that they are punished of God for their sins and iniquities, and that there∣fore now he hath shut vp his louing kindnesse in displeasure. And then they stand prying and looking into their sinnes, and hardly can they be drawne to lift vp their eyes vnto the Lord, that in him they may find comfort vnto their soules. I wil not stand vpon the further enlarging of this point. By this which hath bene spoken, ye see how needful it is we should reioyce in the Lord alwaies, and withall how hardly we are perswa∣ded to reioyce in the Lord alwaies, and consequently vpon what cause the Apostle doubled and redoubled this his ex∣hortation.

Now this may first instruct vs in the merciful goodnesse of our God towards vs, who in things so needfull for vs, and whereunto we are so hardly drawne, ceasseth not to stirre vp our dull minds, and againe and againe to call them to our re∣membrance:* 1.1657 Precept vpon precept, precept vpon precept, line vnto line, line vnto line, here a litle, and there a litle. Euen as yong schollers are dealt withall, so dealeth he with vs, he goeth o∣uer and ouer the same lesson with vs, and gladly he woul•• beate it into vs.

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

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

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

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

Let your patient mind, &c. This is also an exhortation vnto the Philippians, wherein the Apostle exhorteth them not only to such a patience as is tried and seene in bearing iniuries and putting vp wrongs, but generally vnto such a moderate, cur∣teous, easie, and gentle behauiour towards their neighbours and brethren, as that they will rather lose of their right, then not liue in peace and vnitie with them. For so the word here vsed signifieth, namely a moderation of that by equitie, which in rigour might be exacted. The word is sometimes translated as if we should reade thus in this place, Let your curteous mind, &c. as in the Acts,* 1.1658 where Paul saith vnto Felix, I pray thee that thou wouldest heare vs of thy curtesie a few words. And in the first Epistle of Peter, where he saith, Seruants be subiect to your maisters with all feare,* 1.1659 not onely to the good and curteous, but also to the froward. Sometimes it is translated as if we should thus reade, Let your gentle mind, &c. as in the second Epistle to the Corinthians,* 1.1660 I beseech you by the meeknesse and gentlenesse of Christ; and in the first Epistle to Timothy, where it is said that a Bishop must not be giuen to filthy lucre,* 1.1661 but gentle. And sometimes againe it is translated, as if we should thus reade, Let your soft mind, &c. as in the Epistle to Titus, where he willeth Titus to put his people in mind that they be no fighters,* 1.1662 but soft, shewing all meeknesse to all men. But it comes all to one, whether we reade,

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

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

do not alwayes strictly stand vpon their right, but sometimes yeeld of their right, and sit them downe with the losse, and patiently put vp the wrong. A notable patterne of the pra∣ctise of this rule we haue in Abraham, who in the strife that was betweene his heard-men and Lots heard-men,* 1.1663 and was like to be betweene him and Lot, resigned his owne right to buy peace,* 1.1664 saying vnto Lot, I pray thee let there be no strife be∣tweene thee and me, nor betweene mine heard-men and thine heard-men; for we be brethren. Is not the whole land before thee? depart I pray thee from me: if thou wilt take the left hand, then I will go to the right: or if thou go to the right hand, then I wil go to the left. He was Lots elder, and his vncle, and euerie way his better, yet he stood not vpon these points, looking when Lot should come vnto him, and stoupe to him, but in great mildnesse and patience he so moderates his affections, as that he goes vnto him, and moues the peace, and yeelds his owne right to haue it. Another patterne hereof we haue figured in that Parable in the Gospel,* 1.1665 in the example of the King, who cal∣ling his seruants to an account, and finding one that owed him ten thousand talents, but had nothing to pay, forgaue him his debt. He stood not vpon it, that so much he owed, and so much he should pay, or else his body should rot in pri∣son for it; but finding him poore, and not able to pay, he re∣mitted his right, and forgaue him the debt. And thus should we do in matters of ordinarie life, and ciuill dealing one with another, we should be kind and curteous one towards ano∣ther, shewing all meekenes and mildenesse one towards ano∣ther; we must not stand vpon termes one with another, but we must yeeld one vnto another; we must sustaine some losse one at anothers hands, we must put vp some wrongs one at anothers hands. I say in matters of ordinarie life, and ciuill dealing one with another. For in matters of faith and religi∣on, in matters belonging vnto God, there we must not yeeld an inch to any aduersarie of the truth, to turne any whit from the rule of the Word, either to the right hand, or to the left. Heere we must be at strife as Moses was with Pharao,* 1.1666 when he told him that they would haue all their cattell with them, and that they would not leaue an hoofe behinde them. For

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

But what is our practise? Ye know that in the parable of the seruant that had all his debt forgiuen him, how meeting with his fellow that owed him an hundred pence, he layd hands on him, and tooke him by the throate, saying,* 1.1667 Pay me that thou owest; and when he could not, he cast him into prison till he should pay the debt. So we, if we thinke that we haue right on our side, we stand vpon it: and what? who is he? shal we yeeld of our right? so we may be counted fooles indeed. Shall we sit downe with the losse? Nay, we will haue it if he haue it out of his belly. Shall we put vp such a wrong? Nay then let them abuse me at their pleasures. We are as good as they, we are their betters euery way; or though we be mea∣ner then they, yet shall they not thinke to haue vs vnder their girdles? we may not, we cannot, we will not suffer these and these things. This is our practise, quite contrary to the rule before mentioned, and to those good patterns before propo∣sed. We make a ieast of that of our Sauiour, where he sayth, Whosoeuer shall smite thee on thy right cheeke,* 1.1668 turne to him the o∣ther also: and we say, whosoeuer giues me a blow, he shal haue two for it, or at least, he shall haue as good as he brings. So farre are we from that minde to sustaine any losse, or to put vp any wrong. And hereupon it is that we are so vnpeace∣able one with another, and so vncharitable one towards ano∣ther. Hereupon it is that there are such hart-burnings, grudg∣ings, iarres, debates, contentions, and diuisions amongst vs. Well, will we mend that which is amisse, and put in practise the rule that hath bene giuen vnto vs? Let vs then obserue these rules.

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

make the best of them. Thirdly, such faults as are secret, or committed by infirmitie, let vs not publish, but hide and co∣uer them. Fourthly, if his fault be greater, and such as iustly may offend vs,* 1.1669 let vs go vnto him, and tell him his fault be∣tweene him and vs alone; if he heare vs, we haue won him: if he heare vs not, then let vs call vnto vs one or two, and vt∣ter our whole griefes before them, that by their meanes that which is amisse may be amended.

LECTƲRE LXXX.

PHILIP. 4. Verse 5.

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

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

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

The first thing which I noted in the exhortation was, that the Apostle exhorteth the Philippians to a gentle moderation of their affections towards their brethren in matters of ordi∣narie life, so that for the keeping of vnitie sometimes they yeeld of their right. Whence I obserued a necessarie rule for all Christians to be kept for euer in all their dealings with their neighbours; which is, in matters of ordinarie life to vse such moderation of their affections, as that for vnities sake, they do not alwayes strictly stand vpon their right, but some∣times yeeld of their right, and sit them downe with the losse, and patiently put vp the wrong. Two notable patterns I she∣wed you of the practise of this rule: the one in Abraham,* 1.1670 who being Lots elder, and vncle, and his better euerie way, stood not vpon these points, but went vnto him, and moued the peace betweene them, and yeelded his owne right to haue it: the other in the king in the Gospell, who finding his ser∣uant poore, and not able to pay the debt he owed him,* 1.1671 remit∣ted his right, and forgaue him his debt. Whose examples we ought to follow in matters of ordinarie life and ciuill dealing one with another, not standing vpon termes one with ano∣ther, but yeelding one vnto another, shewing all meeknesse and mildenes one towards another, and putting vp some losse and some wrong one at anothers hands. But how quite con∣trary our practise is to this rule, and to these good patterns I

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

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

First, hath our neighbour or brother some faults that are rather naturall then punishable by the lawes, as for example, is he some what proud, somewhat couetous, somewhat hastie and angrie, somewhat vnsociable, somewhat suspicious? &c. we must in such cases deale with him as Dauid did with his el∣dest brother Eliab. When Dauid being sent of his father vn∣to his brethren to the battell, had shewed his mislike, that none would vndertake to fight with Goliah, Eliab was verie angry with Dauid, and said, Why camest thou downe hither?* 1.1672 and with whom hast thou left those few sheepe in the wildernes? I know thy pride and malice of thine heart, that thou art come downe to see the battell. Now what was Dauids reply vnto these sharpe speeches of his brother? He knew his brethrens stomacke a∣gainst him, and therefore onely said, What haue I now done?* 1.1673 is there not a cause? and so departed. So we should learne to skil of the nature of them with whom we liue, and we should beare much with such faults as these. To quit their pride with disdaine, if they be proud; to be euer telling them of their co∣uetousnes, if they be couetous; to put fewell vnto the fire by ministring occasions of anger, if they be hastie and angrie; to increase their iealousie by any preposterous dealing, if they be some what suspicious, is no way for vs to cure their faults, or to liue with them in that Christian sort we should. This is that which behooueth vs, if we will haue our patient mindes knowne, we must beare with these and such like faults in our neighbours and brethren, and spare oftentimes to speake or do that which their humour cannot brooke.

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

breach where there were one. And therefore the Apostle put∣teth such as take all things in the euill part,* 1.1674 in the ranke of them whom God had deliuered vp vnto a reprobate mind. If then we will haue our patient mind knowne, and be commended for that moderation which our Apostle here requireth, we must not interprete such things as are said or done, vnto the worst, but when they may haue a good meaning, we must make the best of them: for so indeed do we shew our selues to haue a good moderation in our selues, if when things in themselues are eyther doubtfull, or not altogether the best, yet we make the best of them, and rather so construe them as they ought to be meant, then as they might be taken.

A third rule which we must obserue is this: Such faults as are secret, or committed by infirmitie, we must not diuulgate and publish, but rather hide and couer them. It is the saying of our blessed Sauiour,* 1.1675 Whatsoeuer ye would that men should do to you, euen so do ye to them: and it implieth this withall, that whatsoeuer we would not that men should do to vs, we should not do to them. Now then, who is it of vs, that if we fall through infirmitie, if we runne into any secret sin, would haue it published in Gath, or noysed in the streetes of Ashke∣lon?* 1.1676 In many things we sinne all: and he is the best that offends the least. But who can brooke him, that whatsoeuer fault he heares in the house, by and by tells it on the house tops? or how shall he approue his moderation, and his patient minde vnto men, that whatsoeuer fault he knowes of his neighbor or brother, disperseth it abroad and makes it his common talke where he cometh? Nay, herein is our moderation and mildenes seene and approued, if when we know any slip or fall of our neighbour, which haply many know not, we pa∣tiently passe by it, and so beare it, that as much as in vs lies, we burie it out of the sight and speech of men. For as Peter saith of loue,* 1.1677 that it couereth the multitude of sinnes; so it is true in this moderation and patience whereof we speake, that it beares with and pardoneth many faults and offences of one man towards another, & likewise concealeth such faults and offences as secretly or through infirmitie are committed against God. If then we will approue our selues to haue that

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

A fourth rule which we must obserue, is this: when the faults of our neighbour are such as that they may iustly offend vs, behouefull it is that we go vnto him, and tel him his fault betweene him and vs alone; and if thus he hearken not vnto vs, then to call vnto vs one or two moe, that his fault being here opened againe, that which is amisse may be amended, and he in the best sort that may be, may be reclaimed. Which rule is also the rule of our blessed Sauiour touching priuate iniuries and wrongs, where he saith,* 1.1678 If thy brother trespasse a∣gainst thee, he speaketh of priuate trespasses and wrongs: for such as are publike, and to the offence of the Church,* 1.1679 the A∣postle would haue them rebuked openly; but if thy brother trespasse against thee priuately, giuing thee cause of offence, go and tell him his fault betweene thee and him alone: if he heare thee, thou hast wonne thy brother, and as Iames spea∣keth, hast saued a soule from death; and he repenting,* 1.1680 thou art to forgiue him, as Christ in another place warneth: and if he will not vouchsafe to heare thee,* 1.1681 to be sorie for his fault at thy priuate admonition, but rather increase his stomack and stub∣burnnesse against thee, then take yet with thee one or two, that by the mouth of two or three witnesses, euery word may be confirmed. Otherwise if neglecting this rule of our Saui∣our, we shall vpon such occasions traduce him, or breake out into intemperate heates against him, how shall our patient mind be knowne vnto men? For this is our patience and mo∣deration, that when we haue so iust cause of offence, we deale as mildly and quietly with our neighbour as may be; first, pri∣uately conferring of things b••tweene our selues, and then ta∣king vnto vs one or two of our neighbours and friends which may heare, and helpe to order things that are out of order. And if we will approue our selues to haue that patient mind which here our Apostle requireth, we must thus peaceably

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

A fift rule which we must obserue, and the last which now I will note, is this; generally in matters of this life we must re∣mit of that which in rigor might be done. For if we shall thus stand vpon it, that this we may do by right, and this the law will beare vs out vnto, what proofe hereby shall we make of our moderation and patient mind?* 1.1682 The law saith, Who so shed∣deth mans bloud, by man shall his bloud be shed. Now who will commend the moderation of that Iudge, that so oft as bloud is shed, pronounceth sentence of death, because in rigour of the words it may seem he may do that, which indeed in y^e equi∣tie of the law he may not? And so it fareth with vs, if in mat∣ters of this or that qualitie betwixt vs and our neighbours, we shall alwaies do that which in extremitie of right it see∣meth that we may, and not moderate right by equitie, who shall commend our moderation? If we haue the losse, we must sometimes sustaine it; if we haue the wrong, we must some∣times put it vp, and for peace and vnities sake we must remit and yeeld of our right, if we wil haue our moderation and pa∣tient mind to be knowne. Moe rules might be added vnto these, but let these for this time suffice.

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

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

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

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

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

thereof is to reach, that they may haue triall and experi∣ence thereof; namely, not to them alone that vse vs kindly and gently, or to them alone which are within, but to them also which are without, euen vnto all men is our patient mind to be made knowne. For as our Sauiour saith in somewhat a∣nother matter, If ye loue them which loue you, what reward shall ye haue? and if ye be friendly to your brethren onely,* 1.1683 what singular thing do ye? So may it well be said in this matter, if our patient mind be onely knowne vnto them that vse vs with all mildnes and gentlenesse, what singular thing do we? and if we mode∣rate our affections, and yeeld onely vnto them that yeeld vn∣to vs, what praise shall we haue? Our moderation then and patient mind is not to be restrained in the vse thereof vnto these and these men, but it is to be shewne vnto all men with whom we liue, be they better or worse. So the Apostle spea∣king of charitable beneficence,* 1.1684 Let vs do good (saith he) while we haue time vnto all men. And againe, Haue peace with all men. And generally the precept is, that we haue our conuersation honest amongst all men. As lights therefore (for so we are called) we must communicate the light that is in vs vnto all men, holding forth our lights of gentlenesse, goodnes, meek∣nes, temperancie, moderation, patience, &c. vnto all men: imi∣tating therein our Father which is in heauen,* 1.1685 who maketh his Sunne to arise on the euill and on the good, and sendeth raine on the iust and vniust. And now why are we to vse this moderation towards all men, that our patient mind may be knowne vnto all men? The reason is, that all men seeing our moderation and mildnesse towards all men, may thinke the better of the Re∣ligion which we professe, and the rather glorifie the Lord of glorie, in whom we beleeue. For if they shall see vnto wardli∣nes and vnkindnesse in one of vs towards another, quickly do they speake euill of the name of God, and of the doctrine which we teach. And therefore the Apostle alwayes exhorts all sorts vnto all holy duties: and why? that the name of God and his doctrine be not euill spoken of:* 1.1686 that the word of God be not euill spoken of: that the worthy Name, after which they be named, be not blasphemed. But if they shall see moderation and mildnesse, meeknesse, gentlenesse and patience in one of vs towards an

other, we cannot better draw men vnto the glory of our God, and to a good opinion of our religion, and of the truth which we professe. And in this respect it is that our blessed Sauiour thus exhorteth all men,* 1.1687 saying, Let your light so shine before men, that they may see your good workes, and glorifie your Father which is in heauen. And in the same respect also it is, that the Apostle Peter exhorteth, saying, Haue your conuersation honest among the Gentiles,* 1.1688 that they which speake euill of you as of euill doers, may by your good workes which they shall see, glorifie God in the day of the visitation. For an ornament then of the truth which we pro∣fesse, and for the glorie of our God in whom we beleeue, our patient mind is to be made knowne vnto all men, not to our brethren onely, or such as vse vs kindly, but euen to all men.

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

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

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

Thirdly, hence we learne what we are to respect in the pra∣ctise of euery Christian vertue, namely the glorie of God, and the propagation of his truth. For as our Sauior saith of almes, prayer, fasting, and the like,* 1.1689 that if they be done for the praise of men, then they haue their praise, but not with God; so may it be said of the practise of euery Christian vertue, that if therein we respect the praise of men, we haue our praise, but not with God. The thing that we must aime at in the practise of gentlenesse, goodnesse, meeknesse, temperancie, modera∣tion, patience, and other workes of the Spirit in vs, is the glo∣rie of God, that men seeing these fruites of the Spirit in vs, they may be brought vnto the same obedience and seruice of one God with vs. And thus it shall come to passe, that they who haply haue said in their hearts, there is no God, that they who cannot yet grow to the liking of the same truth with vs, shall say of vs, Surely God is in you indeed, surely this is the way of truth wherein ye do walke.

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

LECTVRE LXXXI.

PHILIP. 4. Verse 5.

The Lord is at hand.

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

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

But the Lord is at hand. Now we must vnderstand that the Lord is said to be at hand, after diuers sorts in the holy Scrip∣tures. For sometimes he is said to be neare, or at hand, in re∣spect of himselfe, of the presence of his deitie and glorious maiestie: as where the Apostle saith,* 1.1690 that he is not farre from e∣uery one of vs; for in him we liue, and moue, and haue our being. Thus himselfe saith, that he filleth heauen and earth:* 1.1691 and there∣fore is thus neare vnto whatsoeuer is in heauen or earth. Thus the Prophet saith, that he cannot conuey himselfe out of his presence: For if he climbe vp into heauen, there he is;* 1.1692 if he goe downe into hell, there he is: if he take the wings of the morning, and dwel in the vttermost parts of the Sea, there also doth his hand leade him; if he say, the darkenesse shall couer him, euen the night shalbe light about him. And thus he is neare euen vnto all the world, vnto his enemies, sitting in the middest of them, seeing their deuices, and laughing them to scorne; vnto all that haue life, or being, communicating that vnto them, which alone is properly in himselfe, who is life, and whose name is I am.* 1.1693 A∣gaine, the Lord is said to be neare, or at hand, in respect of his grace, and prouidence, and powerfull working of his holy Spirit: as where the Prophet saith,* 1.1694 The Lord is neare vnto all that call vpon him, yea to all that call vpon him in truth: he is neare vnto them to heare them, and to helpe them. And thus is he peculiarly said to be neare vnto his children: not that he offereth not this speciall grace of comming neare vnto them, vnto the wicked: for thus he saith vnto them by his Prophet, Seeke ye the Lord whiles he may be found,* 1.1695 call ye vpon him whiles he is neare: that is, whiles he offereth himselfe, and his grace vnto you, if ye will receiue it. Nay more then so, sometimes he is so neare vnto the wicked, that he lightens them with his holy Spirit, giues them a tast of the heauenly gift,* 1.1696 of the good word of God, and of the powers of the world to come. But yet because the wicked, some of them, refuse this grace when it is offered, and some of them fall away from it when they haue had a taste of it, therefore is he peculiarly said to be neare vnto his children by his grace, and might, and prouidence, and powerfull working of his holy Spirit. Againe, the Lord is said sometimes to be neare at hand, in respect of his last co∣ming

vnto iudgement, when he shall come in bodily presence in the cloudes of heauen, to iudge both the quicke and the dead:* 1.1697 as where Iames saith, Be patient and settle your hearts, for the coming of the Lord draweth neare: and likewise where the Apostle saith,* 1.1698 He that shall come will come, and will not tarry. In the first sense, the Lord is at hand aswell to the wicked as the godly, to giue as well to the one as to the other, life and being, & other good graces of his Spirit. In the second sense, the Lord is at hand by his prouidence peculiarly to the god∣ly, to saue and defend them, and to giue the Spirit of sancti∣fication vnto them. In the third sense also, the Lord is at hand, both to the wicked, and to the godly, to render vengeance in flaming fire vnto the wicked, and to crowne the godly with a crowne of glorie and immortalitie in the heauens. In the first sense I take it, it is not here said, that the Lord is a•• hand, because that could be no such speciall reason to moue the Philippians vnto mildn••sse and patience towards all men, hauing no more comfort in it for the godly, then for the wic∣ked. But whether it be meant in the second or third sense, that the Lord is at hand, the reason holdeth strongly, that they should in patience and mildnes possesse their soules, though haply their patience and mildnesse be much abused. For be it that the reason why their patient mind should be knowne vnto all men, though their patience be much abused, be ey∣ther this, because the Lord is at hand to heare and help them when they are oppressed, to saue and defend them when they are wronged; or this, because the Lord is at hand to giue vn∣to them a crowne that haue borne the crosse, and to auenge them vtterly of their enemies; eyther of the reasons might be sufficient motiues to perswade them to let their patien•• minde be knowne vnto all men. And whether of them to choose the rather as more agreeable to the Apostles minde, I cannot peremptorily affirme. Either of them may very we•• stand with the meaning of the Apostle in this place. And therefore, we will see what profitable notes we may gather from either of them, whereof we may make some vse for our selues.

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

in this place, the Lord is at hand by his watchfull prouidence ouer you, to heare and helpe you, to saue and defend you; I note that the Apostles reason to moue the Philippians vnto a patient mildenesse, and gentle moderation towards all men, yea though their patience and mildenes were much abused, is, because the Lord is at hand, by his watchful prouidence ouer them, to heare and help them, to saue and defend them, when they are abused, oppressed, or afflicted. Whence I ob¦serue a speciall motiue, which may and ought to perswade vs to possesse our soules in patience whensoeuer we are abused, oppressed, or afflicted, namely the certaine perswasion here∣of, that the Lord his prouidence alwayes watcheth ouer vs, to behold our sufferings and our wrongs, to heare vs when we call vpon him in truth, to rid and saue vs from the wrong∣full dealings of men, and to deliuer vs in euerie needfull time of trouble. If we be the Lord his inheritance, we must looke for it, to haue many trialls of our patience and moderation by many sufferings and wrongs.* 1.1699 Iacob shall haue his vnckle Laban to deceiue him, to change his wages ten times, to per∣secute him, and if the Lord forbid him not, to kill him. Ioseph shall haue his owne brethren to hate him,* 1.1700 to conspire against him to slay him, and if the Lord keepe them from killing him, to sell him into a strange Land to be a bond-seruant. The children of Israel shall haue a Pharao to wearie them of their liues, by sore labour in clay and bricke,* 1.1701 and in all worke in the field, with all manner of cruell bondage; to command to kill all their male children, and by all cruell oppression to labour to make hauocke of them.* 1.1702 Daniels companions shall haue some Chaldeans to deuise mischiefe against them, to ac∣cuse them to the King, and to get them throwne into the hot fierie furnace. Daniel himselfe shall drinke of the like cuppe.* 1.1703 And generally, the Disciples of Christ, which we are if we continue in his word,* 1.1704 shall in the world haue affliction to try their faith and their patience. The gold shall go through the fire ere it be purified, and the wheate ere it be made fine manchet for the Lord his owne mouth, shall be beaten with the fla••le, grownd in the mill, sifted, and haue all the bran bowlted out of it. This is the gate of the Lord, and the righ¦teous

shal enter into it; and this is the lot of Gods inheritance to passe through the wildernesse, and through the red Sea to the promised land of Canaan. And in all this, what is the child of God to do?* 1.1705 Euen as our Sauior willes him, by his patience he is to possesse his soule: and as our Apostle here exhorteth, to make his patient minde to be knowne vnto all men.

O but in such causes of impatiencie, how should a man be patient? when open foes maligne him, fained friends abuse him, and troubles hedge him in on euery side; when no man beares with him, no man yeelds to him; but, the more he yeelds and beares with others, the more he is abused and wronged by others; what should perswade him to modera∣tion and mildenes, to gentlenes and patience? Do we aske what? Do we know that the Lord his prouidence watcheth ouer vs alway? Do we know that he will not leaue vs not forsake vs, nor deliuer vs into the will of our enemies? Do we know that all the haires four head are numbred, and that not one of them shall fall to the ground without our heauen∣ly Fathers will? Here then is, or should be, enough to per∣swade vs to be patient and moderate whensoeuer we are a∣bused, afflicted, or oppressed: the Lord is at hand. The Lord, the Lord, strong, mercifull, and gracious, slow to anger, abun∣dant in goodnes and truth, reseruing mercie for thousands, and not making the wicked innocent, the most mightie God, vnto whom al power is giuen in heauen and in earth, who sit∣teth in heauen, and beholdeth the earth, and seeth whatsoe∣uer is done among the sonnes of men; our Lord by right of creation, in that he made vs of nothing when we were not; our Lord in the right of redemption, in that when we were bondslaues vnder hell, death, and damnation, he payed the ransome of our redemption, and freed vs from the bondage of sinne and Satan; and our Lord in the right of soueraignty, to rule and gouerne vs by his Spirits to saue and defend vs vnder his wings; he is at hand, neare about our paths and a∣bout our beds, pitcheth his tents round about vs, and giueth his Angels charge ouer vs: he is at hand, neare to behold our sufferings and our wrongs,* 1.1706 as himselfe saith, I haue seene, I haue seene the affliction of my people which is in Egypt, where••nto

the Egyptians oppresse them: Neare to heare vs when we call vp∣on him, as himselfe saith, Call vpon me in the day of trouble,* 1.1707 and I will heare thee, and thou shalt glorifie me: Neare to deliuer vs from the wrongfull dealings of men: and therefore the Pro∣phet prayeth vnto him, O deliuer me from the wrongfull dealings of men, and giue me not ouer vnto mine oppressours: Neare to saue vs vnder his feathers in euery needefull time of trouble; for so the Psalmist saith, The Lord will be a defence for the oppressed,* 1.1708 euen a refuge in due time of trouble. Hereof Iacob had experience when Laban persecuted him, in that the Lord curbed Laban, when he said vnto him,* 1.1709 Take heede that thou speake not to Iacob ought saue good. Hereof Ioseph had experience in his danger by his brethren, in that the Lord first by Reuben saued him that he was not slaine; and after that he was sold, made him Ruler of Pharaohs house, and of all his substance.* 1.1710 Hereof the children of Israel had experience when Pharao oppressed thē, in that the Lord,* 1.1711 when their crie for their bondage came vp vnto him, deliuered them out of the house of bondage by the hands of Moses and Aaron. Hereof Daniel and his compani∣ons had experience when they were traduced vnto the king, in that the Lord shut the mouthes of the lions that they hurt not the one,* 1.1712 and abated the heate of the fire that it had no po∣wer ouer the bodies of the other. Hereof the Disciples of Christ had experience when they were cast into prison, in that the Lord sent his Angell vnto them, and deliuered them out of prison.* 1.1713 And hereof the children of God haue continuall experience, in that the Lord helpes them to right when they suffer wrong, feedeth them when they are hungrie,* 1.1714 looseth them when they are in prison, giueth them sight when they are blinde, raiseth them when they are fallen, keepeth them if they be strangers, relieueth them if they be fatherlesse or widdowes, and maketh all their beds in their si••kenesse. And hereupon Dauid resolued and said,* 1.1715 I will not be afraid though ten thousands of people beset me round about: nay, though an hoste of men were laid against me, yet shall not mine heart be afraid: nay, though I walke through the valley of the shadow of death I wil feare no euill. And why? for thou art with me, saith the Prophet: thou O Lord art with me, and therefore, whosoeuer be against

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

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

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

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

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

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

Secondly, admitting this to be the meaning of the Apostle in this place, that the Lord is at hand by his second comming in the flesh vnto iudgement to requite our hard measures in∣to their bosome that haue ill meated vnto vs, and to wipe all teares from our eyes, and giue vs rest with himselfe, I note that the Apostles reason to moue the Philippians vnto a pati∣ent mildnesse and gentle moderation towards all men, is be∣cause the Lord is at hand to breake the clouds, and to come vnto iudgement, to wipe all teares from their eyes, and to recompence tribulation to all that haue troubled them. And hence I obserue another speciall motiue which may & ought to perswade vs to possesse our soules in patience whensoeuer we are abused, oppessed, or afflicted, namely, the approching of Christ his second coming into iudgement, when he shall recompence tribulation to them that trouble vs, and to vs which are troubled rest with him. This motiue also vnto pa∣tience the Apostle Iames vseth,* 1.1716 where he saith, Be ye patient vnto the coming of the Lord: Be ye patient and settle your hearts: for the coming of the Lord draweth neare. And certainly if we could and would remember this, that the coming of the Lord draweth neare, we would be lesse prouoked vpon euery oc∣casion

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

O but, will foolish man say, this hath bene said these fif∣teene hundred yeares, that the Lord is at hand, and that his co∣ming draweth neare, and yet all things continue alike; how should this then still be a motiue vnto patience? When this second coming shall be, I cannot say.* 1.1717 It is a thing which the Father hath kept in his owne power, and so peculiarly reserued vnto himselfe, as that of that day and houre knoweth no man,* 1.1718 no not the Angels in heauen but God onely, nay not Christ Iesus himselfe as he is man knoweth it. And therefore they who la∣bour in that point to designe that time, are therein more cu∣rious then wise. But hath it bene said these fifteene hundred yeares, that the Lord is at hand, and that his coming draweth neare? And did the holy Ghost who cannot lie, say then that it was neare, and is it now very neare, euen at our doores?* 1.1719 The Lord is patient toward vs, and would haue no man to perish, but would all men to come to repentance, and therefore hath hitherto deferred his coming. But yet a very litle while,* 1.1720 and he that shall come, will come, and will not tarrie. If fifteene hundred yeares be past, the rest of the time appointed must needs be shorter, and so the day and houre approach nearer. And what one signe

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

LECTVRE LXXXII.

PHILIP. 4. Verse 6.

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

WE haue heard diuers exhortations of the A∣postle vnto the Philippians. His last exhorta∣tion vnto them in the former verse, was, that their moderate, and gentle, and patient mind might be knowne vnto all men. The reason, because the Lord is at hand, not onely accor∣ding to the presence of his Deitie & glorious maiestie, which filleth heauen and earth,* 1.1721 but at hand by his continuall watch∣full prouidence ouer them to heare and helpe them, to saue and defend them, and at hand by his second comming in the flesh vnto iudgement, to wipe all teares from their eyes, and to recompence tribulation to all that trouble them.

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

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

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

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

all diligence to do the workes of our callings with all faith∣fulnes, doing that which we should, and commending the e∣uent vnto God. And so farre is it off, that this should be mis∣liked or forbidden here or elsewhere, that it is euery where commanded, and by example in the godly commended vnto vs. He that ruleth, saith the Apostle, let him do it with diligence.* 1.1722 And againe: Walke worthy of the vocation whereunto ye are cal¦led, endeuouring to keepe the vnitie of the Spirit in the bond of peace. And to this purpose is that of the Apostle, where he saith, If there be any that prouideth not for his owne,* 1.1723 and namely for them of his houshold, he denieth the faith, and is worse then an infidel: and that, Studie to shew thy selfe approued vnto God,* 1.1724 a workman that needeth not to be ashamed. And as in these and many other like places, this carefulnes is commanded, so is it oft commended vnto vs in the example of the godly. The Apostle witnesseth this carefulnesse to haue bene in himselfe, where he saith, that he had the care of all the Churches;* 1.1725 that he had great figh∣ting, or as some translate, great care for the Colossians; that he spake the Gospell of God vnto the Thessalonians with much striuing, or care, as some translate. And the same Apostle com∣mendeth this carefulnes in Timothy towards the Philippians, who faithfully cared for their matters;* 1.1726 in Epaphras towards the Colossians, who in his prayers was always careful for them;* 1.1727 and in the Corinthians, in whom their godly sorrow had wrought great care. And generally this care is so necessarily requisite in the Prince for his people, in the Pastor for his flocke, in the housholder for his houshold, and in euery man for himselfe, that either he must be thus carefull, faithfully to do the d••ties of his calling, whatsoeuer it be, and to leaue the successe of his labours whatsoeuer vnto the Lord, or else he cannot be godly.

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

euent of our labours and successe of our businesse, it is euill. For this is to be left vnto the Lord, according to that of the Prophet,* 1.1728 Commit thy way vnto the Lord, and trust in him, and he shall bring it to passe. We are to do that we ought by the dutie of our place and calling, and the Lord he must giue the in∣crease, the blessing, and the euent, and we must pray and wait for it from him. Otherwise howsoeuer our carefulnesse be a∣bout that we ought, yet is it euill, because it is more em∣ployed thereabout then it ought.

A third carefulnes there is, which is worldly, and ariseth of distrust in God, which is when men are too too much carefull of the things of this life, and of the euent of the things they haue to deale withall, as that the thought thereof troubleth them day and night, causeth their sleepe to depart from their eyes, and euen eateth them vp aliue. This is the carefulnesse which the Apostle here forbiddeth, not the first, nor the se∣cond, but so much as it is linked in with this last about the e∣uent of things. So that as I said before, we may not in any wise so trouble our selues with turmoyling thoughts and cares for the things of this life, or the euent of any thing we haue to deale withall, as if we durst not depend vpon God, or the faithfulnes of any man, vnlesse our owne cares also be con∣tinually employed about them. This also our blessed Sauiour forbiddeth,* 1.1729 where he saith, Be not carefull for your life, what ye shall eate, or what ye shall drinke, nor yet for your bodie what ye shall put on.* 1.1730 And the Apostle Peter likewise, where he saith, Cast all your care on him.* 1.1731 And the Prophet also, where he saith, Cast thy burden, or thy care vpon the Lord, and he shall nourish thee. As if the Prophet and the Apostle should haue said: Be ye nothing carefull, but if there be any thing that troubles you, any thing which may cause you to care, cast it off your selfe, and cast it vpon the Lord. Which carefulnesse if it were onely thus for∣bidden by the holy Ghost, it should be sufficient either for the not entertaining, or for the dislodging of such a guest being entertained. But besides that it is forbidden, there are many other reasons also why this ouermuch carefulnes should vt∣terly be abandoned from among the sonnes of God. For first, whence ariseth this euill among the sonnes of men of ouer∣much

carking and caring for the things of this life? Is it not from our ignorance or distrust of Gods prouidence and care ouer vs? Yes surely, either we know not that he can and will, or else we doubt whether he can and will prouide for vs and ours when age, or pouertie, or sicknesse, or famine, or impri∣sonment, or banishment, or the like shall befall vs. And there∣fore we scratch and scrape together all that euer we can, lest when either some of those things shall surprise vs, or the charge of family and children shall grow vpon vs, we should perish in the needfull time of trouble. And hereupon it is that our blessed Sauiour sets vs vnto the fowles of the heauen, that by them we may be taught in the prouidence and care of God ouer vs. Behold (saith he) the fowles of the heauen;* 1.1732 for they sow not, neither reape, nor carrie into the barnes, yet your heauenly Fa∣ther feedeth them. Are not ye much better then they? As if he should haue said: Gods prouidence and care watcheth ouer the fowles of the heauen to feed them, which yet are far mea∣ner and baser creatures then your selues; how should ye then seeing this, either not know, or doubt of Gods prouidence & care ouer you? They sow not, nor reape, nor carrie into the barnes, and yet God feedeth them; how should ye then see∣ing this, when ye haue plowed and sowen, commit the rest vnto the Lord, and without farther carking or caring, to trust surely that he will feed you? Thus we see how our blessed Sa∣uiour to beate downe our immoderate carefulnes, instructeth vs in Gods prouidence ouer vs, and thereby sheweth plainly that the root whence this vnmeasurable carefulnes springeth, is ignorance or distrust in Gods prouidence ouer vs. Second∣ly, to what vse or profite is our ouermuch carking and caring for the things of this life? Is it not in vain, and to no vse at all? The Prophet tels vs so, where he saith,* 1.1733 It is in vaine for you to rise vp early, and to lie downe late, and to eate the bread of careful∣nes: as if he should haue said, Early rising to worke and labor, going late to bed from worke, all the care that we can take is in vaine and to no purpose, except the Lord giue a blessing vnto it. To which purpose also is that of our blessed Sauiour, where he saith, Which of you by taking care,* 1.1734 is able to adde one cu∣bite vnto his stature? as if he should haue said, As it is in vaine

for him that is of a low stature to trouble his thoughts about the adding of any thing vnto his stature, because when he hath takē as much care that way as he can, yet he cannot adde one cubit, or one hand breadth, or one inch vnto his stature; so is it in vain for any man to vex himself & trouble his thoughts about the gathering of riches, or the euent of his labours, be∣cause when he hath taken as much care as he can, yet not by his care are his riches increased, but by the Lord his blessing, who maketh poore and maketh rich;* 1.1735 nor by his care doth his corne grow, his ships returne from farre countries, or his la∣bours prosper in any thing, but by the Lord onely, who gi∣ueth increase, and a blessing vnto euery thing at his pleasure. And albeit it may be, that some couetous misers and wretches of the world, may by fraud and guile, or how else soeuer scrape and scratch more riches together then they should, yet riches so gotten, are rather the beginning of pouertie then of riches. For,* 1.1736 as the Preacher saith, Riches so gottē are reserued and hea∣ped vp to the owners thereof for their euill. For either they are as a fretting canker vnto the rest, to bring the owners thereof vnto pouertie, or else they are gathered for him that wil scat∣ter them. So that to be ouermuch carefull, is altogether in vaine and vnprofitable. And thirdly, as it is vaine and vnpro∣fitable, so is it also pernicious and hurtfull. For whiles our thoughts are running vp and downe vpon this or that matter, whiles we are troubled with cares here or there, while the things of this life, and the euent of things we deale withall runnes in our heads, and tosseth vs to and fro as billowes in the sea, we are not onely dispossest of euery good thought, & euery good care, but if any good thought or care be sugge∣sted vnto vs, it is quite choked by these worldly cares of this life. This is clearely proued by that in the parable of the seed, where it is said,* 1.1737 that they that receiue the seed among the thornes, are such as heare the word, but the cares of this world, and the de∣ceitfulnesse of riches, and the lusts of other things enter in and choke the word and it is vnfruitfull: the cares of this world choke the word. Great reason then ye see, why we should abandon this ouermuch carefulnesse, because it is forbidden by the holy Ghost, because it springeth from the ignorance or distrust of

Gods prouidence, because it is in vaine and vnprofitable, and because it is pernicious and hurtfull. Adde also hereunto, that the day hath enough with his owne griefe,* 1.1738 as our Sauiour telleth vs: as if he should haue said, The care that euerie day brings with it, is enough to trouble our selues withall, though we do not increase our present griefe by the carefulnesse of this, how we may liue in time to come.

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

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

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

Whence I obserue, that carefulnesse for the things of this life is so to be abandoned, that yet we cast our care vpon the Lord, doing that we ought, but alwayes depending vpon him for the euent and successe, and flying vnto him in all things by prayer, and supplication, and giuing of thankes. Man goeth forth to his worke,* 1.1739 and to his labour vntill the euening, as the Psalmist speaketh, and therein he doth well: for man is borne vnto labour and trauell as the sparkes flie vpward, euer since it was said vnto Adam;* 1.1740 In the sweate of thy face shalt thou eate thy bread. So that the Apostle maketh it a rule, that He that will not worke,* 1.1741 shall not eate. But our care for a blessing vp∣on our labours, for the successe and euent of our labours, that must be committed vnto the Lord, that must be layd on him. So the Prophet willeth,* 1.1742 where he saith. Commit thy wayes vn∣to the Lord, and trust in him, and he shall bring it to passe. And a¦gaine,* 1.1743 Cast thy burthen vpon the Lord, and he shall nourish thee, he will not suffer the righteous to fall for euer. If there be any thing that troubleth thee, or that thou wantest, commit all the care thereof vnto the Lord, and stay thy selfe vpon his prouidence, and vndoubtedly thou shalt not want. So our blessed Sauiour,* 1.1744 If God so clothe the grasse of the field which is to day, and to morrow is cast into the ouen, shall he not do much more vnto you, O ye of little faith? What must be the conclusion but this, Cast therefore your care vpon him? And so the Apostle

Peter willes vs, Cast all your care on God, for he careth for you.* 1.1745 This then must be our care, to do that we ought, and then to commit the blessing of all vnto the Lord. We may not care∣lesly fling off all care of our matters, but we must carefully commend them vnto God, and depend vpon him for his bles∣sing vpon them, and successe vnto them. In all things we must haue this care, by humble and hearty prayer to flie vnto the Lord, to pray vnto him for the obtaining of such good things as we want, to pray vnto him for deliuerance from euills, eyther now presently vpon vs, or which we feare may fall vpon vs, and to giue him thankes for such blessings as in the riches of his mercies he hath vouchsafed vnto vs. This care God requireth of vs, and this care the godly haue alwayes had, as might largely haue bene proued, if time had giuen leaue; and this is the Christian and godly care which now I commend vnto you, faithfully to do the dueties of your cal∣ling, committing your wayes vnto the Lord, depending vp∣on his prouidence alwayes, and in all things flying vnto him by humble and hearty prayer, with giuing of thankes.

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

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

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

LECTVRE LXXXIII.

PHILIP. 4. Verse 7.

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

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

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

his blessing vpon what they do and desire, & for deliuerance from such euills as presently they suffer, or feare to follow. Where note that the Apostle would haue their requests to be shewed vnto God by praier and supplication, so that with∣all there should be ioyned giuing of thankes. Whence I ob∣serue, that as prayer and supplication, so giuing of thankes also is a necessary seruice of God, a necessary duty of a Chri∣stian. For, as there are many causes of our often approching vnto the throne of grace by prayer and supplication for bles∣sings in good things, and deliuerance from euill, so are there many causes of pouring out our soules before God in humble praise and heartie thankesgiuing for blessings in good things, and deliuerance from euill. Neither is there any whose wants or miseries vrge them vnto prayer and supplication, which haue not also such proofes of Gods mercies and louing kind∣nesse towards them, as may and ought to prouoke them vnto thankesgiuing. Many are the blessings and graces for the bo∣die, for the soule, for this life present, for that that is to come, which enforce our prayers vnto God that we may obtaine them. Many are the euills touching the body, touching the soule, touching this life present, touching that that is to come, which enforce our supplications vnto God that we may be deliuered from them. And are there not as many blessings and graces corporall and spirituall, temporall and e∣ternall, which the Lord hath already vouchsafed vnto vs? as many euills corporall and spirituall, temporall and eternall, from which the Lord hath deliuered vs, which should en∣force our praise and thanksgiuing vnto God? Yes verily, but that rather we looke vnto the things which we would haue, then vnto the things which already we haue receiued, we might as wel see the one as the other. And hereupon it is, that as well praise and thankesgiuing are commanded by the holy Ghost in the Scripture, as prayer and supplication, and that the godly in al ages haue poured out their soules before God as well in praise and thankesgiuing, as in prayer and supplica∣tion. I exhort (saith the Apostle vnto Timothie) that first of all supplications, prayers, intercessions,* 1.1746 and giuing of thankes be made for all men. And to the Thessalonians, Pray (saith the Apostle)

continually, and in all things giue thankes. And looke into the practise of the godly in all ages. Iacob praying vnto the Lord to be deliuered from the hand of his brother Esau,* 1.1747 first pray∣sed him for the riches of his mercies towards him. The Songs and Psalmes of thanksgiuings which Moses and the Israelites, Deborah and Barak, Hannah and Marie, Dauid and Iehosaphat made vnto the Lord, are not vnknowne vnto them that haue knowledge in the booke of God. Paul likewise witnesseth of himselfe almost vnto all the Churches he wrote vnto, that still in his prayers he gaue thankes to God for them. And of him and Silas it is said,* 1.1748 that when they were cast into prison, and their feet made fast in the stockes, they prayed and sung a psalme vnto God. Nay, how often do we reade that Christs owne mouth was filled with the praises of God, giuing thankes in his miracles of feeding certaine thousands with some few loaues and fishes, giuing thankes when he instituted the holy Supper, giuing thankes because his Father had heard him, gi∣uing thankes for opening those things vnto Babes, which were hid from the wise, and men of vnderstanding? Generally this note hath so well tuned at all times in the mouthes of all Gods children, that they haue euer bene ready to giue thanks vnto him in all things, euen as ready to offer vnto the Lord the sacrifice of praise and thanksgiuing for benefits and bles∣sings receiued, as to poure out their praiers vnto him for such graces of his Spirit as they stood in need of.

But is it so with vs? Haue our mouthes bene filled with the praises of the Lord, and with thankesgiuing vnto our God? When our wants haue enforced vs to prayers, haue we re∣membred to praise the Lord for such mercies as we had re∣ceiued? Or hath not the Song of praise and thankesgiuing bene eyther as a strange and daintie Song vnto vs which we could not tune, or as an harsh and vnpleasant Song wherein we haue had no delight? Haue we not bene as those ten Le∣pers,* 1.1749 which being cleansed, neuer returned to giue God praise? When famine, or sickenesse, or the sword are vpon vs and our Land, it may be that we will call an assembly and fall downe and kneele before the Lord our maker, and crie, and say, Spare thy people, O Lord, and deliuer vs from this

sickenesse, or famine, or sword: it may be, I say, we will do so, though to too seldome we do so: But when the Lord in mercie hath remoued any of these his plagues from vs, what sacrifice of praise and thankesgiuing do we offer vp vnto him? Let the yeare 1588 witnesse against vs, at which time the in∣uincible Army as they called it, rose vp to make warre against vs. When that mighty and cruel enemy was vpon our coasts, and in the sight of our Land displayed his banners against vs, thinking to deuoure vs at once, and to swallow vs vp quicke, then we called an holy assembly, and humbled our selues be∣fore the Lord, and praied vino him for deliuerance out of the hands of our cruell enemies. But when he had wrought a mightie deliuerance for vs, euen such a one as the world won∣dered at, and for which we might very well take vp that of the Prophet, and say,* 1.1750 If the Lord himselfe had not bene on our ••ide, when those enemies rose vp against vs, they had swallowed vs vp quicke, when their wrath was kindled against vs;* 1.1751 the waters had drowned vs, and the streame had gone ouer our soule, yea the deepe waters of the proud had gone ouer our soule: when, I say, the Lord had wrought such a mightie deliuerance for vs, how many of vs like vnto good▪ Iehosaphat and his people assembled our selues, eyther the fourth day after, or at all after in the valley of Berachah or blessing, to giue thankes vnto the Lord? in how many places did we meete together, to praise the Lord in the midst of the great Congregation? whatsoeoer were done in other places, no such matter here. We indeed of this place whence others should haue all good example, are so much afraid to seeme forward in good things, that we are hardly or neuer drawne vnto it in time of common danger to fast and pray, or after deliuerance from such danger to praise and giue thankes. Our prayers for Prince, for people, for peace, for prosperitie, for raine, for faire weather, in time of famine, in time of warre, in time of common sickenesse, and the like which we vse, are good, and very good. And were it not well that our requests were shewed vnto God in prayer and supplication with giuing of thankes? If euerie man shall looke into himselfe, we shall all of vs finde a great defect in our selues this way. For if the hand of the Lord be any way

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

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

other our sinnes, in my iudgement, our vnthankfulnesse is one great cause why the hand of the Lord now a long time hath bene, and yet is so heauie vpon vs. Of late, euen by the space of a twelue moneth, he hath giuen vs great hope of remouing one of his plagues of dearth and famine from vs by such sea∣sonable seasons as he hath granted vnto vs. But haue we sung songs of thanksgiuing for this mercie of the Lord towards vs? No surely: and therefore now again he hath filled the clouds with raine, and threatneth vs with vnseasonable weather. Let vs therefore now at length returne from our vnthankfulnes, and sing new songs of praises vnto the Lord. Whensoeuer we haue need, let vs pray vnto the Lord, but withal let vs remem∣ber the louing mercies of the Lord towards vs, and let vs giue him thanks for them. Otherwise our requests wil sooner turne into murmuring complaints, then vnto acceptable prayers. As therefore the Apostle exhorteth the Colossians, so do I you, Whatsoeuer ye do in word or deed,* 1.1752 do all in the name of the Lord Ie∣sus, &c. and as our Apostle here saith, Let your requests, &c.

And the peace of God, &c. This is the consequent or effect which wil follow vpon it, if we hearken vnto the exhortation. If we shall be too too carefull for nothing, but in all things flie vnto God by prayer, giuing him thankes for blessings re∣ceiued, and powring out our prayers and supplications vnto him for such things as are necessarie: what then? then this wil follow, the peace of God which passeth all vnderstanding, shall preserue your hearts and minds in Christ Iesus, that ye fall not away from Christ Iesus by any inordinate affections, or wicked cogitations, through impatience or despaire, but that ye haue a quiet mind and conscience in all things what∣soeuer do befall vnto you. Now for the more particular ex∣plication of these things, we must vnderstand, that where the Apostle saith, the peace of God, he meaneth not that peace which is in God, and which is himself, but that peace which he com∣municateth vnto vs. Which yet is two fold: one, which signi∣fieth our reconciliation with God through Christ, whereof the Angels spake in their song, when they sung,* 1.1753 Glorie be to God on hie, and in earth peace; and whereof the Apostle speaketh when he saith, that Christ came,* 1.1754 and preached peace to them which

were a farre off, and to them which were neare. In both which pla∣ces, by peace is meant our reconciliation with God through Christ, and of this peace of God, the Apostle here speaketh not. Another peace there is which God communicateth vn∣to vs, which is the peace and quietnesse of our mind and con∣science through our reconciliation with God by Iesus Christ, whereof the Apostle speaketh when he saith, that being iustified by faith,* 1.1755 we haue peace towards God, through Iesus Christ. Where by peace is meant that quietnes of mind and conscience which we haue through our iustification by faith in Christ Iesus. And of this our Apostle here speaketh, and saith of it, that it passeth all vnderstanding, that is, that this inward peace of our mind and conscience, wrought in vs by the power of the Spirit through our reconciliation with God, and iustification by faith in the bloud of Christ Iesus, is such a thing as all mans vnderstanding cannot reach vnto or comprehend. This peace of God then, which thus farre passeth all reach of mans vnder∣standing, the Apostle tels the Philippians if they hearken to his exhortation, shall keepe their hearts and minds, that is, their whole soules, both the vnderstanding and the sensitiue part, in Christ Iesus, so that neither through inordinate affe∣ctions which are seated in the heart, nor through wicked co∣gitations in the mind, they should fall away from the faith of Christ Iesus in their heart, or from the knowledge of Christ Iesus in their mind. The summe of all is this, that if they will hearken vnto his exhortation, to be nothing carefull, but in all things to shew their requests vnto God in prayer and sup∣plication, with giuing of thankes, then they shall haue such a peace and quietnesse of mind and conscience, as farre passeth all reach of mans vnderstanding, which shall keep their hearts and minds, euen their whole soules in Christ Iesus, so that they shall not fall from him, either through inordinate affe∣ctions, or wicked cogitations. I cannot stand vpon the seue∣rall obseruations which were hence to be made; I will onely point at some of them, as time will giue leaue.

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

The consequent or fruit which followeth vpon it, is, the peace of God, the peace which God giueth vnto our minds and con∣sciences to keepe as with a garrison our hearts and minds in Christ Iesus. For whilest we are choked with the cares of this life, and thoughts do boyle within our breasts as in a fornace of lead, whilest it is so that we cannot perswade our selues to depend vpon God for the euent and successe of our matters, vnlesse our owne cares also be continually employed about them, what peace or quietnes can we haue in our minds and consciences? The peace of our minds and consciences indeed consisteth in our reconciliation with God through Christ, in our iustification by faith in the bloud of Christ, as the Apostle witnesseth in the place before alledged, where he saith, that being iustified by faith, we haue peace towards God,* 1.1756 through our Lord Iesus Christ. But what reconciliation with God, where the loue of the world so swayeth, that his thoughts are altogether set vpon it, his cares are wholly employed about it?* 1.1757 Know ye not (saith Iames) that the amitie of the world is the enmitie of God? Whosoeuer therefore maketh himselfe a friend of the world, maketh himselfe the enemie of God. As good communion betwixt light and darknesse, as good concord betwixt Christ and Belial, as good agreement betwixt the temple of God and idols, as be∣twixt the loue of God and the loue of the world. And there∣fore Iohn saith, If any man loue the world,* 1.1758 the loue of the Father is not in him. So that where there is this excessiue loue of the world, as to carrie all our cares and thoughts after it, it is a signe that there is no reconciliation with God, and therefore no peace of conscience. But if we shall lay aside all worldly and distrustfull carefulnes, and cast our care vpon the Lord; if we shal walke as we ought, and commit our wayes vnto the Lord; if we shall pray vnto the Lord for his blessing vpon that we do, and depend on him for the euent and successe, hence will follow this peace of God, this peace of conscience which God giueth, which our Apostle here speaketh of. For albeit these things be not precisely the cause of our peace of consci∣ence, but our reconciliation with God, yet we see the promise of the holy Ghost, that this peace shall follow these things, to keepe our hearts and minds in Christ Iesus. Which fruite to

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

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

Secondly, in that this peace is called the peace of God, hence I obserue the author of our peace of conscience, which is God through Christ. Whereunto the Apostles giue witnesse in e∣uery of their Epistles almost, when they pray for grace and peace vnto the Churches to which they write, from God the Father, and from the Lord Iesus Christ, that is, from God who giues it in, through, and for the Lord Iesus Christ. And here∣upon it is that God is often called the God of peace, because he is the author of our peace; and that Christ is called our peace, because through him we haue peace. And why is God said to be the author of our peace through Christ? Euen because by Christ he hath reconciled vs vnto himself; as the Apostle wit∣nesseth where he saith,* 1.1759 that God hath reconciled vs vnto himselfe by Iesus Christ. For God (saith he) was in Christ, and reconciled the world vnto himselfe, not imputing their sinnes vnto them. This is it that makes our peace of conscience, euen our reconcilia∣tion with God; we know that Gods wrath is appeased to∣wards vs, that the partition wall which was betweene God and vs is broken downe, that God hath receiued vs into grace and fauour through Iesus Christ his Sonne, and therefore all is at peace within, our soule and conscience is quiet and free from all feare and care. There is a peace of the world, when we are quiet and free from troubles, warres, and the like: but what is this peace vnto that other? Though we want this out∣ward peace, and haue that inward peace, we haue the grea∣test peace and quietnesse that may be: but if there want this

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

If then they of Tyrus and Sydon made so great account of that outward peace,* 1.1760 that by all meanes they desired it of He∣rod: and if the Iewes hauing obtained great outward quiet∣nes through Felix, acknowledged it wholy, and in all places, with all thankes; what prayers ought we to make vnto our God for this inward peace of conscience; and feeling it in our owne soules and consciences, how thankfully ought we to acknowledge it vnto our God? Surely for this grace and peace, we ought to offer vp the calues of our lips in a sacrifice of praise and thanksgiuing, yea to giue vp our whole bodies a liuing sacrifice, holy and acceptable vnto God, which is our reasonable seruing of God. Seeing then that we haue this peace of all peaces through our Lord Iesus Christ, let vs ac∣knowledge it wholly, and in all places, with all thankes.

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

and all through the inward peace of their conscience by their reconciliation with God, this is a thing which seemes as ab∣surd to them as any thing can be, this knowledge is too won∣derfull and excellent for them, they cannot attaine it: it is without the compasse of their vnderstanding, they cannot tell what to make of it. And therefore saith our Sauiour vnto his disciples,* 1.1761 Peace I leaue with you, my peace I giue vnto you, not as the world giueth, giue I vnto you. Nay, the world knoweth not that peace which God giueth vnto vs, but calleth that peace which indeed is no peace, crying, Peace, peace, when their de∣struction hasteth vpon them.

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

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

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

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

LECTVRE LXXXIV.

PHILIP. 4. Verse 8.

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

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

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

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

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

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

First then, to beginne with the most generall, here I note, that if there be any vertue, any praise, any thing that is good, any thing that is commendable, the Apostle would haue the Philippians seriously to thinke on it with themselues, and di∣ligently to practise it in their liues, whatsoeuer it be. Whence I obserue this note for vs and for all Christians, that we all of vs ought to haue our hearts set, and our frete prest to fol¦low whatsoeuer is good and commendable amongst the sons of men. And this is plainly proued out of the writings of the Prophets and Apostles. Thus saith the Prophet Dauid,* 1.1762 and out of him the Apostle Peter, Eschue euill, and do good, neither of them insisting vpon any particular good, but exhorting or

commanding to do good, euen whatsoeuer is good and com∣mendable.* 1.1763 So our Apostle, Euer follow (saith he) that which is good, both toward your selues, and toward all men. Where the Apostle would haue the Thessalonians so farre from recom∣pensing euil for euill vnto any man, that he would haue them forward and ready to do whatsoeuer is good vnto all men. It is then ye see a duty required of vs, to follow whatsoeuer is good and commendable,* 1.1764 or as the Apostle speaketh, to pro∣cure things honest in the sight of all men. And if we must needes haue motiues to draw vs on to this dutie, because otherwise we are too too dull and slow, behold what the Apostle saith to this purpose,* 1.1765 To euery man (saith he) that doth good, shall be glorie, and honour, and peace. But what should other motiue need then this, that whatsoeuer is good, is onely good by participation with God, who alone is good, as our Sauiour tells vs,* 1.1766 truly, and properly, and of his owne nature good? For if it be so, that whatsoeuer is good, is onely good by par∣ticipation with God, from whom alone cometh euerie good giuing and euery perfect gift,* 1.1767 then surely vnlesse we will in some sort renounce God, we must embrace and follow what∣soeuer is good, euery thing that is good, hauing the expres∣sed image of God in it, so farre as it is good.

Only we must take heed, lest as the Serpent be guiled Eue, through his subtiltie, vnder a shew and colour of good, per∣swading her that that was good, which indeed was euill; so the world or the diuell deceiue vs vnder a shew and colour of good, and perswade vs that that is good which is not, that that is praise-worthie which is not. For not that which the world iudgeth to be good is alwayes good, but that onelie which the Lord alloweth for good in his word: neyther is that alwayes praise-worthy which the world praiseth, but that onely which the Lord praiseth. It is good (saith the world) to saue a mans life, though it be by a lie, or by periu∣rie; and if a man frame himselfe to the fashion of the world, the world praiseth him. But doth the Lord either approue him for good,* 1.1768 when he reproueth them that do euill, that good may come thereof? or praise the other, when he doth by his Apostle tenderly beseech vs not to fashion our selues

like vnto the world? We must then look vnto the thing whe∣ther it be good and commendable, and such as the Lord ap∣proueth for good and commendable. And if it be, then what∣soeuer it be, we ought in our hearts to embrace it, in our liues to practise it, and with eagre liking to follow after it. Neither let any man thus say with himselfe, There are some good and commendable things which I could like very well to thinke on and to do, but that they are in such request and liking with the Papists, or with some that otherwise are pro∣fane and wicked men. For whatsoeuer is good, in whomso∣euer it be, we are to loue it, and to like it. If wicked Balaam that loued the wages of vnrighteousnes, make his prayer, and say, Let me die the death of the righteous,* 1.1769 and let my last end be like his: shall I refuse to vse this prayer, becau••e he vsed it? Nay, if Simon Magus when he hath sinned,* 1.1770 request the Apo∣stles to pray vnto the Lord for him, I will take this lesson from him, to request the prayers of the faithfull for me, when I haue sinned against my God. We may not communicate with any either in any superstition, or in any vnfruitful works of darkenesse. But whatsoeuer is good, if it be indeede truly good, we are to thinke on it, and to do it; we are to loue it and to like it, and to make it a president for vs to follow in whomsoeuer it be.

Let this then first teach vs to abstaine from all appea∣rance of euill. For thus we are to reason with our selues; Are we to thinke on, and to do whatsoeuer is good and com∣mendable? Then whatsoeuer is euill and blame-worthie, we are not to thinke on, nor to do. That which is good, is onely to busie all our thoughts, and to take vp all our actions: but whatsoeuer is euill, is not once to enter into our thoughts, much lesse may it be the worke of our hands. The Prophet speaketh of a generation of men that imagine mischiefe vp∣on their beds, and set themselues in no good way,* 1.1771 neyther abhorre any thing that is euill. It were well there were no such at this day, whose inward thoughts are very wickednes, whose workes are onely euill, whose wayes tend wholly vn∣to death. But generally this is true, that men very well min∣ded, yet smell of some caske or other: either they are coue∣tous,

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

Secondly, let this teach vs, wisely to consider our wayes, what is indeed and truly good and commendable. For not whatsoeuer thing seemeth vnto vs, or is thought by others to be good and commendable are we exhorted here to think on, and to do, but to think on, and to do whatsoeuer is indeed and truly good & commendable. It is thought in some coun∣tries, nay I may say it is thought among vs (for vnto a high degree of excesse are we growne that way,) that to bowze & carowse, to quaffe cup after cup, and to beare his drinke wel, is a very commendable thing. Here then we are to look whe∣ther it be indeed commendable. For if it be, then we are to do it by our Apostles rule in this place. But what saith the Spirit?* 1.1772 Take heede (saith our Sauiour) to your selues, lest at a∣ny time your hearts be oppressed with surf••tting and drunkennesse. The Apostle goeth further,* 1.1773 and saith, If any that is called a bro∣ther, be a drunkard, with such one eate not. The Prophet goeth yet further, and denounceth a woe against drunkards, say∣ing,* 1.1774 Woe to them that rise vp early to follow drunkennesse. And the Apostle openeth the woe thus, that they shall not inherit the kingdome of God.* 1.1775 O but thou canst beare thy drinke well, and there is thy commendation. Well, yet see thy woe, Woe (saith the Prophet) to them that are mightie to drinke wine,* 1.1776 and to them that are strong to powre in strong drinke: If thou exceed

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

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

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

the eyes of his vnderstanding opened by the Lords Spirit, he straitway preached Christ in the synagogues,* 1.1777 & professed the truth in all integritie and simplicitie. Is it a truth in the words of our mouth? We ought euery man to speake the truth vnto his neighbour,* 1.1778 as Zachary willeth saying: Speake euery man the truth vnto his neighbour; and after him the Apostle saying, Cast off lying,* 1.1779 and speake euery man truth vnto his neighbour. Is it a truth in our deeds and in the waies of our life? We are to be as Na∣thaniels,* 1.1780 true Israelites in deed in whom is no guile, & not to make shew of one thing, and in truth to be another thing. Whatso∣euer truth it is, it ought to be so precious vnto vs, as that with the Apostle we should say,* 1.1781 We cannot do any thing against the truth, but for the truth; we cannot hold of errour against the truth, we cannot lie to falsifie the truth, we cannot dissemble to make shew of others then the truth is we are. Let this one reason for this time serue to presse this point. Christ is truth, as himselfe saith,* 1.1782 I am the way, the truth, and the life; and what∣soeuer he spake was truth, and for the truth, for no guile was euer found in his mouth:* 1.1783 we are the sonnes of him who is truth; that is, of God; we are redeemed by him who is truth; that is, by God: we are regenerate and borne againe by the Spirit of truth, we are called to the knowledge of the truth, and so we shall dwell with God for euer if we speake the truth from our heart. As then we will haue him who is true, and truth it selfe, to be our God, and our selues to be his people and heires of his kingdome, we are to thinke on, and to do whatsoeuer things are true.

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

it, and do it; whatsoeuer is erroneous, we are not to thinke on it, nor to do it. What shall we say then vnto them that wholly build vpon the Church, the Church, and euer runne on vs with open mouthes, the doctrine of the Church, the do∣ctrine of the Church; and this Church forsooth is the Church of Rome? What shall we say vnto them that hauing laid downe and taught a truth, afterwards perceiuing themselues therein to concurre with Caluin, did therefore reuoke it, and tur∣ned the truth into an error? We say vnto them as Esay said vnto the Iewes in his time:* 1.1784 Should not a people enquire at their God? To the law, and to the testimonie, if they speake not accor∣ding to this word, it is because there is no light in them. The thing that we aske, is, what is a truth according to the word, what is an errour from the word? not what the Church teacheth, or what Caluin saith. If they can shew that the things which their Church teacheth are true, we professe our willingnesse to embrace whatsoeuer things are true; and if Caluin say the truth, why should they reiect it because he sayeth it? Learne you to discerne betweene truth and error; and looke not so much who sayeth it, as whether it be true or erroneous that is said. If the Church, or some speciall professors of the truth, agree vpon a truth, it may verie well sway with vs. But howsoeuer men say, a truth in religion is therefore to be receiued because it is a truth, and an error therefore to be reiected because it is an errour. If it be a truth receiue it, if an errour re∣iect it.

Againe, are we to thinke on and to do whatsoeuer things are true? Let this then teach vs to put away lying out of our mouthes. Whatsoeuer things are true, we are to speake them in their due times and places: but whatsoeuer things are lies and falshoods, there is no time or place for the speaking of them. For all lying is of the diuel, and he is the father thereof.* 1.1785 And fearefull is the iudgement that lying draweth on with it: for whosoeuer (saith Iohn) worketh abomination or lies,* 1.1786 shall not ent••r into the heauenly Ierusalem: and againe, Without shall be dogs, and enchanters, and whoremongers, and murtherers, and ido∣laters, and whosoeuer loueth or maketh lies. And therefore the

holy Ghost very often very carefully forbiddeth it, saying, Lie not one to another,* 1.1787 seeing that ye haue put off the old man with his workes: and againe, Cast off lying, &c. And yet see how men loue rather to lie then to speake truly; as if they had rather runne with the diuell, then walke in truth with God. One des∣perately lyeth in despite of the truth, and boasteth himselfe of his lying. Another lieth, hoping so to conceale his sins as he hath fallen into, and so addeth iniquitie to iniquitie. Another lieth, but it is forsooth in ieast, and he meaneth no harme by his lying. And another lieth, but it is forsooth greatly for the behoofe and good of his friend, or else he would not doe it. Thus lying, which the Lord so much hateth, euery where a∣boundeth. And though none indeed can, yet some thinke they may pleade pardon for their lying. The desperate lier, it may be hopeth not for, nor reckoneth vpon any pardon. He hath made a couenant with death, and with hell he is at a∣greement. And what pardon he hopeth for, I know not, that to conceale his other faults and sinnes, also lieth. But if two sinnes be not to be bound together, because in one we shall not be vnpunished, then what hope of impunitie when vnto other sinnes is added also lying? Now for lying in ieast, no man, I thinke, will say that it is either a lesse fault, or more pardonable then an idle word: and yet we see our blessed Sa∣uiour tels vs,* 1.1788 that of euery idle word that men shall speake, they shall giue account thereof at the day of iudgement. And as for lying for the behoofe and good of our friend, the Apostle thereby plainly condemneth it, in that we may not do euil, by his rule, that good may come thereof.* 1.1789 So that we may not lie at all, for as much as no lie is of the truth. Some kind of lying is lesse faultie then other,* 1.1790 but no lie is of the truth, and we are to speake euery man truth vnto his neighbour. Let vs therefore cast off all lying, euen all kind of lying. For the lying lips are an abomination to the Lord;* 1.1791 and their iudgement sleepeth not. For a false witnesse shall not be vnpunished, and he that speaketh lies shall not escape. Let vs speake the truth euery man one vnto ano∣ther; for we are members one of another. Let vs speake eue∣ry man the truth from his heart, without mincing it, and spea∣king it by halfes. The truth wil beare out it selfe: speake there∣fore

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

Againe, are we to thinke on and to do whatsoeuer things are true? Let this then thirdly teach vs to be that in truth which we would seeme vnto the world to be, auoiding all hypocrisie and dissimulation. Would we seem vnto the world to be religious towards God, iust in our dealing with men, chaste in our bodies, harmlesse in our liues, mercifull to the poore, despisers of the world, &c? Let vs be such in deed and in truth, not in word and in shew onely. For the hypocrite,* 1.1792 as saith Iob, shall not come before God. And therefore Peter willeth vs to lay aside all maliciousnes, and all guile, and dissimulation.* 1.1793 But who hearkeneth or regardeth? How many at this day like vn∣to Iudas, seeme to kisse when indeed they do betray? How many at this day like vnto Absalom, make a shew of inuiting their friends vnto their table, when indeed their meaning is, if not to kill them, yet to snare and intrap them? How many like vnto Ioab, seeme to speake peaceably with their friend, when indeed their purpose is to wound him? How many like vnto the Iewes that came to Nehemiah,* 1.1794 speake faire to a mans face, but speake their pleasure of him behind his backe, and seeke what they can to thwart him, or to disgrace him, or to discredit him? Yea who now more cōmonly defameth a man, exalteth himself against him, and imagineth mischiefe for him, then his owne companion, his familiar friend, with whom he tooke sweete counsell together, and walked in the house of God as friends; as it fell out with Dauid? So litle truth there is in the wayes and workes of men, and so deepe dissembling in their whole liues. So that we may well take vp that of the Prophet, The faithfull are failed from among the children of men.* 1.1795 Men speake deceitfully euery one with his neighbour, they flatter with their lips, and dissemble with their double heart. But the hypocrites hope shall perish, his confidence also shall be cut off,* 1.1796 and his trust shall be as the house of a spider. Let vs therefore hate all hypocrisie and dissimulation: as we would seeme to be, so let vs be indeed such as we ought to be; and whatsoeuer things are true in re∣ligion,

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

LECTƲRE LXXXV.

PHILIP. 4. Verse 8.

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

WHatsoeuer things are honest. Here is the second generall head of that Christian dutie which the Apostle commendeth vnto the Philippians, wherein he exhorteth them to thinke on, and to doe whatsoeuer things may grace them with a reuerent and comely grauitie, that their grauitie in all things pertaining to them being such as beseemeth their persons, they may so purchase vnto them∣selues reuerence amongst men. For so I vnderstand the word vsed by our Apostle in this place. Whence I obserue this lesson for vs; that whatsoeuer things beseeme our persons, we are to do them, and that with such a comely grauitie as may winne reuerence vnto our persons. This dutie the Apostle prescri∣beth vnto Titus, and in him vnto all Ministers, where he saith, Aboue all things shew thy selfe an example of good workes,* 1.1797 with vn∣corrupt doctrine, grauitie, integritie, &c: where besides other things, ye see, he requireth in Titus, and so in other Ministers of the Gospell, grauitie, that is, such an outward graue cariage of themselues, as may winne reuerence vnto their persons. This dutie he prescribeth also to elder men in the same Chap∣ter,* 1.1798 saying, that they ought to be sober, honest, &c: honest, that is, graue, euen with such a grauitie as may ioyne reuerence to their persons. And this dutie in this place he prescribeth euen vnto all, that we all labour vnto such a grauitie as best besee∣meth our persons whatsoeuer we be. Neither let any man here so mistake me, as if I meant, that in any man there should be

such an austeritie that a man may hardly come to the sight or speech of him. For the seruant of God should be meeke, and kind, and gentle, and curteous vnto all men, euen as the Apo∣stle exhorteth, saying, Be ye curteous one vnto another.* 1.1799 But this is it I say, that in all men, according to their places and per∣sons, there ought to be a comely grauitie, in some more, in some lesse, but in all such as beseemeth them, and may ioyne reuerence to their persons.

This then should teach vs to take heed and beware of such lightnesse as is any way vnbeseeming our persons; of light∣nes in our attire and apparell, of lightnesse in our gate and ge∣sture, of lightnesse in our talke and speech, of lightnes in our actions and deeds. For grauitie in all these things is not more beseeming, then any such lightnesse is vtterly vnbeseeming in any man. To see a Minister weare this shagge and ruffian like haire, which is too too common among all sorts of men; to see him turne himselfe into euery cut, and euery new fashion of apparell that comes vp, or to heare him bring into the pul∣pit riming stuffe and scurrile ieasts to moue laughter: To see a Magistrate drinking & carowsing among boon companions, or dancing about a may-pole, or running into such folly as he should restraine in others: To see an ancient matron mincing her treadings, or tricking and trimming her selfe like vnto one of the yonger sort, or any way wantonly carying her self: to see a yong woman ful of talk, or much abroad in the streets, or familiar with others then of her owne sexe: to see a scholler courting yong women, or frequenting tauernes, innes, or ale∣houses, or sporting himselfe any way lasciuiously: generally to see a man more garish in his attire and apparell, more nice in his gate and gesture, more vaine in his talke and speech, more vnreuerent in his actions and deeds then is meet for his place and calling; how vnbeseeming is it? how disgracefull is it to their persons that offend any of these wayes?* 1.1800 A mans gar∣ment, saith the sonne of Sirach, and his excessiue laughter, and his going, declare what person he is. Lightnesse in these things, shew that he is light, and consequently his credite amongst men, and that worthily, is also light. And yet how much do all sorts offend this way? Ministers and Magistrates, ancient

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

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

May the Lord iustly require a dutie of vs, and may the Prince iustly require a dutie of vs?* 1.1801 Giue vnto God those things which are Gods, and giue vnto Caesar those things which are Caesars. That obedience which is due vnto the Lord, giue vnto him; and that loyaltie which is due vnto the Prince, giue vnto him. May our neighbour require a dutie of vs? The rule of our blessed Sauiour is generall,* 1.1802 Whatsoeuer ye would that men should do vnto you, euen so do ye to them. And a most absolute and rare exam∣ple thereof we haue in Iob in Chap. 31. from verse 16. to 22. whence it is most plaine, that what could be iustly required of him by his neighbour, he was not awanting in it. Are we mai∣sters? what the seruants may iustly require of vs, that we must thinke on and do; as it is written, Ye maisters,* 1.1803 do vnto your ser∣uants that which is iust and equall, knowing that ye haue also a maister in heauen. Are we seruants? what our maisters may iust∣ly require of vs, that must we think on and do; as it is written, Seruants,* 1.1804 be obedient vnto them that are your maisters according to the flesh, in all things, not with eye-seruice as men-pleasers, but in singlenesse of heart, fearing God, &c. Are we husbands? what our wiues may iustly require of vs, that must we thinke on and do; as it is written, Husbands loue your wiues,* 1.1805 and be not bitter vnto them. Are we wiues? what our husbands may iustly require of vs, that must we thinke on and do; as it is written,* 1.1806 Wiues sub∣mit your selues vnto your husbands, as it is comely in the Lord. Are we fathers? Fathers, prouoke not your children to anger,* 1.1807 lest they be discouraged. Are we children? Children obey your parents in all things, for that is welpleasing vnto the Lord. Which also tutors and schollers are to apply vnto themselues. Do we owe any thing to any man? Owe nothing to any man,* 1.1808 but to loue one ano∣ther. Do we lend any money to any? If thou lend money to my people, saith the Lord, that is, to the poore with thee, thou shalt not be as an vsurer to him, ye shall not oppresse him with vsurie Are we Ecclesiasticall men, or temporall men, or militarie men, or scholasticall men, or publike men, or priuate men? Look what may be iustly required of vs by the lawes of the Church, or of the Common weale, or of armes, or of schollers, or of those cities and places where we dwell and liue, that we are to think on, and to do. Generally, what men soeuer we be, what things

soeuer may iustly be required of vs by the law of nature or of nations, by the law of God or of man, we are to think on them and to do them. And that for these reasons: first, because the things are iust in themselues; for otherwise they cannot iustly be required of vs: but being iust in themselues, we are to think on them, and to do them. Secondly, because the things which may iustly be required of vs, do indeed make vs debters vnto them that may require them of vs. For haue we counsell, wise∣dome, learning, strength, &c? We are debters vnto them that need these things, and require them of vs. And hereupon the Apostle said,* 1.1809 that he was debter both to the Grecians and to the Barbarians, both to the wise men and to the vnwise: a debter to bestow on them such spirituall gifts as he had receiued of the Lord. Thirdly, because the things which are iustly required of vs, may be for their good that require them. For we are to do good vnto all,* 1.1810 as the Apostle exhorteth, saying, Do good vnto all, but especially vnto them that are of the houshold of faith. Being then that thereby we may do good, whatsoeuer things may iustly be required of vs, we are to thinke on them, and to do them.

This then should teach vs in any case to beware of defrau∣ding any of any thing that is due vnto him.* 1.1811 Let no man, saith the Apostle, oppresse or defraud his brother in any matter. But do we not defraud the Lord? defraud the Prince? defraud our neighbours and brethren? Yes surely. And wherein do we de∣fraud them? In that we giue them not that which is due vnto them; in that we do not thinke on and do whatsoeuer things they may iustly require of vs. For who is he that walketh in that obedience which the Lord most iustly requireth of him? Our manifold rebellions against our God, and our wilfull transgressions against his law, are too too great euidence a∣gainst vs. I cannot speake of many things wherein we sin all against our God. Giue me leaue to warne you at this time of o••e. Ye know how earnestly the Lord requireth of vs the sanctifying of the Sabbath, and how sharply he hath punished the breach of that commandement, euen by death, and deso∣lation of kingdomes. Yet how much do we profane it, as throughout the whole yeare, so especially at this time of the

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

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

Whatsoeuer things are pure. This is the fourth generall head of that Christian duty which the Apostle commendeth vnto the Philippians; wherein he exhorteth them to thinke on, and to do whatsoeuer things are pure, that hauing their conuer∣sation honest, holie, and harmelesse, they might be blame∣lesse, innocent, and vndefiled by any filthinesse of sinne. Whence I obserue this lesson for vs, that whatsoeuer things are pure and cleane from all filthinesse of the flesh and of the spirit, we are to thinke on them, and to do them. The Scribes and Pharisees thought on and obserued an outward puritie, and cleannesse of the body; for they would not eate till first they had washed their hands.* 1.1812 Which outward cleannesse of the body we do not mislike. But that is not the thing inten∣ded.* 1.1813 For, as our blessed Sauiour teacheth, To eate with vnwa∣shen hands defileth not the man. Our aduersaries imagine that they thinke well on this point, a great many of them, if they keepe themselues single and vnmarried, though then they burne and wallow in all filthy lusts and pleasures. But the holy Ghost hath taught vs that marriage is honourable,* 1.1814 and the bed vndefiled. And therefore he hath said vnto all, without exception of any,* 1.1815 To auoyde fornication, let euerie man haue his wife, and let euerie woman haue her husband. That outward cleannesse then of the body in washing of the hands, and the

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

We are to be pure in heart, hauing our hearts purified by faith. For by faith God purifieth our hearts.* 1.1816 We are to be pure in our consciences, hauing our consciences purged from dead workes to serue the liuing God. We are to be pure in our tongue and talke, that our speech may be to the vse of edifying,* 1.1817 and may minister grace vnto the hearers. We are to be pure in our works and deeds, that we may be blamelesse,* 1.1818 and without rebuke for a∣ny thing that we do. We are to be pure in our bodies, that our bodies may be fit temples for the holy Ghost to dwel in. For,* 1.1819 know ye not (saith the Apostle) that your bodie is the temple of the holy Ghost? To speake all in one word, we are to be pure in the whole man, both in our vtter and in our inner man, be∣ing cleansed from all filthinesse both of the flesh and of the spirit,* 1.1820 and growing vp vnto full holinesse in the feare of God. This is that pu∣ritie which the Lord requireth at our hands, euen to be pure in our flesh and in our spirit, in our soule and in our bodie, in our hearts and in our consciences, in our words and in our deeds, that so we may be blamelesse and without rebuke.

What then? Am I come to teach you to be pure men and women? Dare I take vpon me to perswade you vnto purity? Yea, euen so beloued. As the Prophet saith, so say I vnto you, Wash you, make you cleane.* 1.1821 And as our Apostle saith vn∣to Timothie, so say I vnto you, Keepe your selues pure. And with our Apostle here, whatsoeuer things are pure thinke on them, and do them. Yea, but this is a thing that cannot be: For none can say, I haue made my heart cleane,* 1.1822 I am pure from sinne. True indeede, yet are we still to endeuour our selues vnto it, and to labour after it.* 1.1823 We are to desire the best gifts; and we are to follow peace with all men, and holinesse: though in this life we cannot come vnto them and compre∣hend them. Otherwise that of our Sauior should be in vaine, Be ye perfect as your Father which is in heauen is perfect.* 1.1824 This is a thing that cannot be, yet is it a thing that we must labor and striue vnto, both by prayer, and euery holy course. So, how∣soeuer we cannot be pure, yet must we labour and striue vn∣to it, both by prayer and euery holy course, that we may be

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

This then should teach vs to take heede and beware of whatsoeuer things may defile vs in our bodies or in our souls. The time was when they defiled themselues that touched a dead corps, or any thing that was vncleane. But all those things perished with the vsing. Now our blessed Sauiour hath told vs what the things are that defile the man, and those are,* 1.1825 euill thoughts, murders, adulteries, fornications, thefts, false testimonies, slanders: likewise couetousnesse, scurrile ieasting, corrupt communication, and the like. And therefore the ho∣ly Ghost euery where giueth out caueats against these things, admonishing alwayes to take heed and beware of them.* 1.1826 Let no corrupt communication proceede out of your mouthes, sayth the Apostle. And yet, how do many of vs defile our selues with filthie and vnseemly talke? It is a shamefull thing vnto chaste eares to heare what filthy ribauldries, what bawdy talking, what vncomely ieasting, what lewd and wanton songs and sonnets are vsed in many places both by men and women, old and yong. They remember not that their tongues were gi∣uen them therewith to glorifie the God of heauen, but as if their tongues were their owne to speake therewith what they list, therewith they despite the Lord, offend their bre∣thren,* 1.1827 and defile themselues. Againe, Flie fornication (saith the Apostle;) euery sin that a man doth is without the bodie, but he that committeth fornication sinneth against his owne bodie. And yet how do men defile their bodies in all places with the filthi∣nesse of this sinne? Know we not (beloued) that our bodies are the members of Christ? or if we do, shall we take the members of Christ, and make them the members of an har∣lot? God forbid. Know we not that he which coupleth him∣selfe with an harlot, is one body with her? And shall we ioyne our selues vnto an harlot, & cut off our selues from the body of Christ Iesus? God forbid. Know we not that our bodies are the temples of the holy Ghost to dwell in? And shall we by following after strange flesh driue the holy Ghost out of the temples of our bodies?* 1.1828 God forbid. If any man destroy the temple of God, him shall God destroy. Now what do we else but

destroy the temple of God, when we make our bodies a cage of vncleane birds, and of all hatefull lusts and pleasures? It behooueth therefore euerie man to looke into himselfe, how he suffereth himselfe to be defiled with this vncleannesse, that he keepe his body a pure virgin vnto the Lord. Againe,* 1.1829 Let none of you (saith the Apostle) suffer as a murderer, or as a theefe, or as an euill doer, or as a busie body in other mens matters. And yet by killing, and stealing, and robbing, and all manner of euill doing we breake out, and as the Prophet saith,* 1.1830 Bloud toucheth bloud. And indeede so little nowadayes do we thirst after purity in all our wayes, that we had euen as leife be counted impure as pure. Yea now we haue taken it vp for a scoffe and reproach vnto them that make any conscience of their wayes, that Forsooth they are pure men, and they are pure women; and if any such haply treade a little awrie, then, These be the pure men, these be the pure women. Thus instead of hearkning vnto the Apostles exhortation we mock and reproch them that endeuour to keepe themselues pure. Well, ye see that our Apostle would haue vs to thinke on, and to do whatsoeuer things are pure. Let vs hearken vnto the Apostle, and let vs labour and striue vnto it, both by praier, and euerie holy course, to be pure in body and in soule, in word and in deede, and in our whole man. Let vs abstaine from whatsoeuer things may any way defile vs: Fornication,* 1.1831 & all vncleannesse, or couetousnesse, let it not once be named amongst vs, as it becometh Saints; neyther filthinesse, nor foolish talking, nor iesting, which are things not comely; but rather giuing of thanks. Euen whatsoeuer things are pure, let vs thinke on them, and do them. It followeth.

Whatsoeuer things pertaine to loue: This is the fift generall head of that Christian dutie which the Apostle commendeth vnto the Philippians, wherein he exhorteth them to think on, and to do whatsoeuer things are louely, and may procure them loue and fauour with all men. For so I vnderstand the Apostle in this place. Whence I obserue this lesson for vs, that whatsoeuer things may win vs loue and fauour amongst men, we are to thinke on them, and to do them. It is said of our blessed Sauiour, that he increased in wisedome, and stature,* 1.1832

and in fauour with God and men. And it cannot but be com∣mendable in vs, so to carrie our selues, as that we grow in loue and fauour amongst men. What then? Are we to com∣municate with the idolatrous in their superstitions, with the drunkards in their drunkennesse, with the lasciuious in their wantonnesse, with the idle in their idlenesse, with the vn∣thrifts in their vnthriftinesse, with the factious in their facti∣ousnesse, with the carelesse in their retchlesnesse, with the carnall in their carnalitie, that we may winne their loue and fauour? The fauour indeed of such is seldome wonne but so. But it is not so much the loue and fauour of them, as the loue and fauor of the good and godly that we are to seeke. What then? Are we to soothe and flatter them, to speake that we should not, that we may seeke to please them; to spare to speake that we should, lest we offend them; to hazard a good conscience, for the pleasing of them; or euerie way to labour to creepe into their fauour? for thus sometimes euen their fa∣uor is won. Nay, neither are we thus to seeke after the fauour of good men. But so we are to thinke on, and to do what∣soeuer things may winne vs loue and fauour amongst men, as that the same things also may purchase vs fauour with God: For otherwise if they be not acceptable vnto God, howsoe∣uer they might winne vs fauour amongst men, we are not to thinke on them, nor to do them. What then are the things which may winne vs fauour with God and men? If we put on tender mercie, kindenesse, humblenesse of minde, meekenesse, long-suffering, patience, and temperance: if we be true in word and deede, iust in our dealings, helpefull to the poore, honest in our conuersation, if we honour the aged, seeke not our owne, but the wealth of others, &c. these are things as pleasing vnto God, so such as winne the loue and fauour of all men, not onely the good and godly, but also the wicked and vngodly. These things therefore we are to thinke on and to do. And so our Apostle willeth, where he saith, Now there∣fore,* 1.1833 as the elect of God, holy and beloued, put on tender mercie, &c.

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

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

LECTƲRE LXXXV.

PHILIP. 4.

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

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

THere is yet remaining another generall head of Christian piety, which the Apostle commen∣deth vnto the Philippians, wherein he exhor∣teth them to thinke on, and to do whatsoeuer things are of good report amongst men, that by such things they may win vnto themselues a good name, and be well spoken and reported of in the places where they liue. Whence I obserue this lesson for vs, that whatsoeuer things may purchase vs a good report, or continue our good name amongst the sonnes of men, we are to thinke on them, and to do them, that as much as is possible we may heare well of all men. A good name (saith Salomon) maketh the bones fat:* 1.1834 that is, so comforteth, and reioyceth, and strengtheneth a man

as good fare which maketh him fat and well liking; yea, A good name (saith the same Salomon) is to be chosen aboue great riches:* 1.1835 yea, a good name is better then a good ointment. A good life (saith the sonne of Syrach) hath the dayes numbred, but a good name endureth for euer: it continueth with thee aboue a thou∣sand treasures of gold. And therefore it is that men are often∣times as iealous of their good name and good report among men as of their liues, and count themselues (after a sort) killed when their good name is empaired, or called into questi∣on. To haue then a good name, ye see, and to be well repor∣ted of, is as much worth as gold; nay, as a thousand trea∣sures of gold; nay, as much worth as a mans life. Therefore the Apostle exhorteth to procure things honest before all men:* 1.1836 things honest, that is, things which may purchase vs credite, and make vs to be well reported of amongst men: And our Apostle in this place, to thinke on, and to do whatsoeuer things are of good report. Now then, what are the things that make vs well reported of amongst men? Surely, if it be said of vs, that we are men dealing faithfully, truly, iustly and vprightly; liuing honestly, soberly, purely and godly; walking wisely, modestly, peaceably, and louingly with our brethren, bearing things patiently as becometh the Saints of God; in a word, hauing faith and a good conscience, and whatso∣euer things pertaine to vertue: if we be such men, these things will make vs well reported of, and either bring vs to a good name if we had it not, or continue our good name if we haue it. For these are things of good report, both before the Lord, and also before men.

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

We must haue care that we may be well spoken of, well re∣ported of, not for any tickling vanitie of our owne praises, but that the name of God, that the truth of Christ Iesus might be well spoken of for our sakes. For it is an ornament and ho∣nour vnto the truth with men, if the professors of the truth be of good report amongst men. And therefore our blessed Sauiour saith, Let your light so shine before men,* 1.1837 that they may see your good workes, and glorifie your Father which is in heauen. And our Apostle describing the office of a Minister, saith, that he must be well reported of, euen of them that are without,* 1.1838 lest he fall into rebuke, indeed that the word of God be not euill spoken of. And the Apostle Peter prescribing vnto wiues how they ought to order themselues towards their husbands, saith, that they are to be subiect vnto them; and why?* 1.1839 that euen they which obey not the word, may without the word be wonne by the conuersa∣tion of the wiues, while they behold their pure conuersation which is with feare. And to the s••me purpose he giueth this generall exhortatiō, Haue your conuersation honest among the Gentiles, that they which speake euill of you as of euil doers,* 1.1840 may by your good works which they shall see, glorifie God in the day of visitation. To the end therfore that God may be glorified, and that the truth which we professe may be wel spoken of, we are to thinke on and to do whatsoeuer things are of good report, whereby we may winne or continue a good name and report amongst men.

This then should teach vs to take heed and beware of what∣soeuer things may bring an euill report vpon vs; and the ra∣ther, for that the hurt thereof lights not vpon our selues alone, but vpon the name of our God whereby we are called, and vpon the truth of our God which we professe. What ill re∣ports Eli his sonnes heard touching the offerings of the Lord, we all know,* 1.1841 as also how therefore men abhorred the offerings of the Lord. Their sinne which they committed was very great, and brought a very ill report vpon them; but hereby it is ag∣grauated, that it brought a dishonour vpon the holy name of God and the offerings of the Lord. And so must we reckon, that whatsoeuer ill report we bring vpon our selues by any e∣uill that we do, it lights not on our selues alone, but vpon our God in whom we beleeue, and vpon his truth which we pr••∣fesse.

And yet how carelesse are we of such things as bring ill reports vpon vs? Factions, diuisions and contentions, what ill reports do they bring vpon vs, and vpon the truth which we professe? And yet how is the corne ouergrowne euery where by these weeds and tares? Euery one of vs will post the name off from one to another. The Brownists and Barrowists they make no diuision in the Church; the ringleaders of factions, they make no factions in societies; the firebrands of conten∣tion, they make no contention among neighbours and bre∣thren, but such, and such, and such. But yet the thing remaineth to our great infamie; faction, diuision and contention, they grow vp to our shame. Againe, vsurie (I thinke) will be con∣fessed to be a thing of euil report: I am sure the Lord hath for∣bidden it,* 1.1842 euen all vsurie or vantage, call it biting vsurie, or what else you will; and that the Prophet Ieremie so lothed it, that he washed his hands cleane of either lending or borrow∣ing vpon vsurie;* 1.1843 that Nehemiah swept it out from among the people as a great filthinesse;* 1.1844 and that Ezechiel condemneth giuing vpon vsurie, or taking increase, by what name soeuer you will call it. And yet how many professors of the truth heare euill for this sinne? and how ill doth the truth it selfe heare for this sinne? I assure my self, that the aduersaries of the truth offend a hundred fold more this way, then do the pro∣fessors of the truth. But being a thing of euill report, I could wish that the professors of the truth would with Ieremie wash their hands of this sin. I should instance in many other things of euill report. But by these you will coniecture what is to be said of the rest. For generally this I say, whatsoeuer the thing be, if it be of euill report, we are not to thinke on it, not to do it, lest not onely we, but the truth of Christ Iesus heare euill for our sakes.

Yea but what if an euill report be brought vpon vs with∣out a cause? What if we be counted schismaticall, factious, contentious, vsurers, or the like, without a cause? Without a cause? then no matter. If there be a cause of such report, then we are to looke vnto it: but if not, we need not to be moued much at the matter.* 1.1845 Nay, our Sauiour tels vs, that we are bles∣sed when men speake all maner of euill against vs for his sake

falsly, and that we are to reioyce and be glad.* 1.1846 In these cases we are to passe with the Apostle, by honour and dishonour, by euill report and good report. We cannot stay men from re∣porting ill of vs. Our blessed Sauiour himselfe heard it said of himselfe, that he was a glutton, and a drinker of wine,* 1.1847 a friend of Publicans and sinners. What maruell if the world speake euill of vs, and like the Dragon cast out whole flouds of euill reports vpon vs? But this we are to looke vnto, that neither we thinke on, nor do any thing that may bring an euill report vpon vs iustly. For we heare what our Apostle saith; Whatsoeuer things are of good report, we are to thinke on them and to do them, but whatsoeuer things are of euill report, we are not to thinke on them nor to do them. Let vs therefore carefully looke vnto the things whereon we set our hearts, or where∣unto we set our hands. Is it a thing of good report, which may make vs well spoken of amongst men? Let vs then thinke on it and do it, that so the truth which we professe may be well spo∣ken of. But is it a thing of euill report, which may make vs ill spoken of? Let euen this be enough to disswade vs from thin∣king on it, or doing it, whatsoeuer it be, lest the way of truth be euill spoken of. By things of good report, our God, and his truth, and our selues shall haue honour: but by things of e∣uill report, our God, and his truth, and our selues shall be dis∣honored. Let vs therefore think on and do whatsoeuer things may bring on vs a good report, and auoide both the thought and the deed of whatsoeuer may bring an ill report vpon vs.

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

consideration of them, vnlesse also they should practise them in their liues. Whence I obserue this lesson for vs, that vnto the performance of Christian pietie and holy dutie, it is not enough to thinke on seriously with our selues, and in our hearts to loue and affect whatsoeuer things are true, &c. vn∣lesse also in our outward actions we follow whatsoeuer things are true, &c. Both in our hearts we must thinke on, and loue, and affect the things that are good; and in the words of our mouth, in the workes of our hands, and in the wayes of our liues, we must shew forth the same. Heart and hand must go together. If the heart endite a good matter, the tongue must be the pen of a readie writer: if the heart beleeue vnto righ∣teousnesse, the tongue must confesse vnto saluation: and if the knowledge of such things as accompanie saluation be in the vnderstanding, there must also be an holy practise of such things in the life and conuersation. And therefore Dauid prayed,* 1.1848 that both the meditations of his heart and the words of his mouth might be acceptable in the sight of the Lord; no doubt, that both in his heart he might thinke on, and with his mouth might speak, and in his life might practise those things which were good and right in his eyes. And in another place he professeth,* 1.1849 not onely that he loueth the law of the Lord, & meditateth therein continually, but also that he keepeth his commandements with his whole heart. For as our blessed Sa∣uiour saith,* 1.1850 Not euery one that saith vnto me, Lord, Lord shall en∣ter into the kingdome of heauen, but he that doth the will of the Fa∣ther which is in heauen: and as the Apostle saith, Not the hearers of the law are righteous before God,* 1.1851 but the doers of the law shall be iustified: so is it likewise in this whereof we now speake, that not euery one that thinketh on, or loueth and affecteth the things that are good, by and by performeth the holy duties of Christian pietie, but he that sheweth forth his loue in the holy practise of a Christian life and conuersation. Nay, indeed whatsoeuer profession we make, and howsoeuer we say that we thinke on, and loue and affect the best things, yet vnlesse the fruite thereof shew it selfe in our outward actions, in our liues and conuersations, in vaine do we perswade our selues of Christian pietie in our selues. For where the Spirit worketh

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

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

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

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

do good with his people, and preuaile with them vnto euery holy course, he must both teach them with the word of truth and with example of life, that both they may heare & learne the truth from his mouth, and likewise see the same expressed in his life. And therefore our Apostle exhorteth Timothy to be an example vnto them that beleeue, in word and in conuersation;* 1.1852 in word, that from his mouth they might be instructed in the wholesome word of truth; and in conuersation, that in his life they might see that integritie which becometh Saints. So likewise he exhorteth Titus, Aboue all things to shew himselfe an example of good workes, with vncorrupt doctrine, with grauitie,* 1.1853 in∣tegritie, and with the wholesome word that cannot be reproued: so that he would haue him both to teach the truth soundly and sincerely, and in his life to carry himselfe with all grauitie and integritie, to be a patterne of good works & holinesse of life. And so the Apostle Peter exhorteth all Ministers to feede the flocke of God which dependeth on them,* 1.1854 and to be examples to the flocke; to feede them with the bread of God, the wholesome word of truth, and to be examples vnto them in all holinesse of life. Otherwise, whatsoeuer they build with the one hand, they pull downe with the other; and like vnto the naughtie cow, turne downe with their foote all the milk that they haue yeelded. For preach they neuer so well, labour they neuer so painfully, be they neuer so eloquent and mightie in the Scriptures, if their life be offensiue, their teaching will be vnprofitable. Nay, if their people can once say vnto them, Physition heale thy self; Thou that teachest another, teachest thou not thy selfe? Thou that preachest, A man should not steale,* 1.1855 doest thou steale? Thou that sayest, A man should not commit adulterie, doest thou commit adulterie? Let them neuer looke to preuaile with them for any thing that is good. O but the people should re∣gard what their teachers say, not what they do. True indeed; for so our Sauiour hath said. But the teachers should be care∣full, as of that they say, so of that they do, to leade their peo∣ple in and out, both in soundnesse of doctrine and in holinesse of life. For as a woe is vnto them if any perish for want of fee∣ding, so likewise if any perish by their ill and naughtie exam∣ple of liuing.

〈1 page duplicate〉〈1 page duplicate〉

〈1 page duplicate〉〈1 page duplicate〉

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

Secondly, hence I obserue this lesson for you that are hea∣rers of the word, that whatsoeuer good things ye haue lear∣ned, receiued, heard, and seene in your Ministers and teachers, those things ye should thinke on and do. For is there a neces∣sitie laid vpon vs to preach the Gospell vnto you, and is there not a necessitie laid vpon you to heare the word of your sal∣uation from our mouthes? Is there a wo vnto vs if we preach not the Gospell vnto you, and is there not a wo vnto you if ye heare not the Gospell of vs? Lieth there a charge vpon vs to be examples vnto you of holinesse of life, and integritie of conuersation; and lieth there not a charge vpon you to be fol∣lowers of vs in all holinesse of life and integritie of conuersa∣tion? Yes beloued: if we be to bring the Gospell of your sal∣uation vnto you, ye are to receiue it of vs: if we be to shew you all the counsell of God, ye are to heare it of vs: if we be to go before you in a sanctified life, ye are to follow vs, and so to walke as ye haue vs for an example.* 1.1856 And therefore saith the Apostle vnto the Hebrewes, Remember them which haue the o∣uersight of you, which haue declared vnto you the word of God, whose faith follow, considering what hath bene the end of their con∣uersation. And our Apostle in the Chapter before, Be ye fol∣lowers (saith he) of me, and looke on them which walke so, as ye haue vs for an example. Which of vs would not condemne that child that should not hearken to y^e good counsell of his father? or y^e subiect y^t shold contemn his Princes Embassador? Beloued, we are your fathers in Christ Iesus, to beget you by the immortal seed of y^e word vnto a liuely faith & hope in Christ Iesus. How ought ye then as deare childrē to hearkē vnto your fathers in∣structiō, & to walk as ye haue vs for an exāple. We are y^e Em¦bassadours

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

But do ye hearken vnto vs as vnto your fathers in Christ Iesus? Do ye receiue vs as the Ambassadours of Christ Iesus? Is our message entertained as sent from Christ Iesus? I beare you record, some of you, that ye receiue our message, and hearken vnto vs gladly. But if all of you shall say that ye do so, then must I say vnto you as Samuel said vnto Saul, when Saul told him, that he had fulfilled the commandement;* 1.1857 What then (said he) meaneth the bleating of the sheepe in mine eares, and the lowing of the oxen which I heare? So say I vnto you, what meaneth then the gunning and drumming in mine eares? what meaneth the Lording and Ladying which I heare? If we come vnto you, and speake vnto you in our owne name, heare vs not: but if we come vnto you, and speake vnto you in the name of the Lord, will ye not heare vs? If ye will not, it is not vs, but it is the Lord that ye refuse to hearken to and obey; as it is written, He that heareth you heareth me,* 1.1858 and he that despiseth you despiseth me, saith the Lord. We onely, as the Lord his watchmen, warne you of the wickednesse of your wayes: we onely, as the Ambassadours of Christ Iesus, pray ye that ye be reconciled vnto God. If ye hearken not sin lyeth at the doore, indignation and wrath is vnto them that disobey the truth. Beloued, it is not yours, but you that we seeke. It is not out of the humour of one that can abide no pastime that we speake vnto you, but out of the desire of one that would haue you blamelesse and pure, and the sonnes of God without rebuke. In Christs stead therefore I beseech you to leaue off these disordered sportings and meetings. The custome of them is heathenish, the abuses of them great, and the inconueniences which follow them, many. Thus ye haue learned, and receiued, and heard; and therefore thinke not on them, nor do them.

LECTVRE LXXXVII.

PHILIP. 4.

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

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

THE latter reason which the Apostle vseth to enforce his exhortation, remaineth now to be spoken of, which is a promise, that the God of peace shall be with them, if they will thinke on these things, and do them. The thing then that vpon hearkening vnto his exhortation is promised, is, the presence of the onely wise and euerliuing God, sometimes called the God of glorie, in whom onely is the fulnesse of glorie, and vnto whom all glo∣rie is due; sometimes the God of loue, in whom onely is true and perfect loue, and who alone is for himselfe to be lo∣ued; sometimes the God of comfort and consolation, in whom, and by whom alone we haue true comfort vnto our soules; sometimes our peace, which of Iewes and Gentiles hath made one bodie, and broken downe the partition wall which was betweene vs and them; sometimes the King of peace, vnder the couert of whose wings we liue in peace; and sometimes the God of peace, as both here, and often else∣where. Now he is called the God of peace, both because of our reconciliation which he hath wrought by Iesus Christ: for so it is said,* 1.1859 that he hath reconciled vs vnto himselfe by Iesus Christ: and because of that peace of conscience which he communicateth vnto vs through our reconciliation with him by Iesus Christ:* 1.1860 for so it is said, that being iustified by faith, we haue peace towards God through our Lord Iesus Christ: and likewise because of that outward peace which he giueth vs in the world, so farre forth as is for his glorie, and our good. When then the Apostle saith, that the God of peace shall be

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

Where first, in that the Apostle, the rather to enforce his exhortation, annexeth this mercifull promise, that in so doing, the God of peace shall be with them, I obserue the great mercie of our God toward vs, who to winne vs to the performance of such Christian dueties as we owe vnto him and to our brethren, doth both in his owne person, and in his Ministers, draw vs thereunto, by most sweete and lo∣uing promises. If we looke into the worke of our creation at the beginning, we shall finde that we were created, formed,* 1.1861 and made for the glorie of God, that we might glorifie him by doing his will, and walking in his wayes. If we looke in∣to the worke of our recreation by Iesus Christ, we shall find that we are treated in Christ Iesus vnto good workes,* 1.1862 which God hath ordained that we should walke in them. If we looke into the written Law of God, we shall finde, that whatsoeuer things are true &c. we ought to thinke on them, and to do them. So that by the law of our creation, by the law of our recreation, by the holie law of God we are to do whatsoeuer Christian dutie may iustly be required of vs by God, or man; and when we haue done all that we can in any of these things, we haue done no more but that which was our duety to do,* 1.1863 euen that which, as we are Gods workemanship, we are bound to do. And yet such is the mercie of our God, as that to bring vs vnto such Christian duties as we are bound to performe, he makes many large and great promises, both by himselfe, and by his Ministers. In Deuteronomy,* 1.1864 If thou shalt obey (saith the Lord by Moses) the voyce of the Lord thy God, and obserue

and do all his commandements which I command thee this day, then the Lord thy God will set thee on high aboue all the nations of the earth, and all these blessings shall come on thee, and ouertake thee, &c. To hearken vnto the voyce of their God, and to obey his will, were things whereunto they were bound, and which they were, vpon their allegeance, to do. Yet behold by how many and great promises of blessings he inuiteth them there∣unto.* 1.1865 In our Apostle likewise, To them that by continuance in well doing seeke glorie, and honour, and immortalitie, God shall re∣ward eternall life. To continue in well doing, is a duty where∣unto we are bound.* 1.1866 For so it is written, Cursed is euerie one that continueth not in all things which are written in the Booke of the Law to do them: Yet behold, to prouoke vs hereunto, a promise of eternall life. Quite otherwise then it is with vs: for which of vs, to draw our seruants to the performance of such duties as by their places they are to do, allure them by promises? Nay, we require of them that which is their dutie to do, and looke for it at their hands. But promises, they are for children. But as in other things, so is it in this, God is not as man. He hath giuen vs a Law to keepe, and prescri∣bed vs duetie, to obserue, which we his seruants are to keepe and obserue, and the performance whereof he may abso∣lutely require of vs. Yet doth he not so, but by many pro∣mises of great rewards he prouoketh vs vnto whatsoeuer he requireth of vs, as might be proued by infinite testimonies out of the holy Scriptures.

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

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

Secondly, from the thing promised, in that it is said that the God of peace shall be with them, to giue them peace out∣ward and inward, with God, in their soules, and in the world, if they will thinke on, and do those things whereunto he ex∣horteth them; I obserue what the fruit of innocencie, pietie, and holy walking with God and men is; the God of peace shall be with such as so walke to giue them his peace. Be per∣fect, (saith the Apostle) be of good comfort, be of one minde,* 1.1867 liue in peace, and the God of loue and peace shall be with you. In which words the Apostle in few words compriseth the summe of that Christian pietie and duty which he requireth of the Co∣rinthians; and withall sheweth that this fruit shall follow vp∣on the performance thereof, the God of loue and peace shall be with them, that his loue being shed abroad in their hearts by the power of the Spirit, they may be fulfilled with that

peace which passeth all vnderstanding. Will we then haue the Lord to be present with vs by his grace? Will we haue the God of peace to be with vs to giue vs his peace? Then must we liue soberly, and righteously, and godly in this pre∣sent world; and whatsoeuer things are true, whatsoeuer things are honest, whatsoeuer things are iust, &c. we must thinke on them, and do them. For so the God of peace shal be with vs if we walke with God, and with men as we ought, thinking on & doing such things as are good, & accompany saluation. Where withall we must know that this fruite of Gods presence, this blessing of peace by the God of peace, followeth not vpon the merit and worth of any performance of any Christian piety or duty which we can thinke on or do: for, could we do more by much then we are able to do, yet should we do but that onely which is our duty to do, as before I told you. And where nothing but duty is perfor∣med, what merit is there for the performance? Nay, what∣soeuer good we do, or possibly can do, it is so polluted by the filthinesse of the flesh and of the spirit wherewithall we are defiled, that if it be weighed, it will be found too light in it selfe to deserue any good at the Lords hand. Not one straight line that we draw, but all our paths are crooked, and all our righteousnesse is as filthy clouts:* 1.1868 So that no merite but of death which is the due reward of sinne.* 1.1869 How then is it that this fruit, of Gods presence, this blessing of peace by the God of peace followeth our performance of Christian piety? It is not of merite, but according vnto promise. For as in this place ye see, he hath promised such fruite to follow such holy wal∣king. He then which hath promised, being not as man that he should lie, or as the sonne of man that he should repent, but being faithfull in his promise, giueth such grace where there wanteth merit, euen because he hath promised. And if we keepe the condition, the promise shall surely be fulfil∣led; if we thinke on and do these things which we haue heard and learned, then the God of peace shal surely be with vs, be∣cause he hath so promised. Do I say, if we keepe the conditi∣on, if we thinke on, and do these things which we haue heard and learned? Yea I say so: but here see the mercie of God.

He imposeth a condition vpon vs, he requires a duty of vs, to thinke on, and do these things. And what, is it in vs to keep the condition? is it in vs to thinke on, and do these things? Nay, our Apostle plainly telleth vs,* 1.1870 that we are not sufficient of our selues to thinke any thing that is good, as of our selues, but our sufficiencie is of God. Ill enough we can thinke of our selues: for in our selues all the imaginations of the thoughts of our hearts are onely euill continually:* 1.1871 but we cannot thinke any thing that is good as of our selues. What, not thinke? How then can we do the thing that is good? Our Apostle tells vs,* 1.1872 that it is God that workes in vs both the will and the deede, euen of his good pleasure: So that if we desire any thing that is good, or do any thing that is good, it is God that workes in vs, both the good desire, and the good deed. To the point then, the Lord imposeth a condition vpon vs, and he alone enableth vs to the performance of the condition; he requireth of vs to think on, and to do those things which are true, honest, iust, &c. and he alone suggesteth vnto vs both the thinking on, and the do∣ing of these things; and he saith vnto vs, If ye walke in my Lawes, &c. and be alone maketh vs to walke in his Lawes, and worketh in vs whatsoeuer thing is good. So that when the Lord maketh good his promises vnto vs, and crowneth vs with rich graces according to his promise, he onely crow∣neth and graceth his owne workes which he hath wrought in vs. Thus then ye see, that so the God of peace shall be with vs if we thinke on, and do whatsoeuer things are true, &c. not that eyther the merit of our Christian and holy walking procureth that promise of the Lord, or that it is in vs to per∣forme the condition, that so we may receiue the promise. But it is the Lord that worketh in vs both to thinke on, and to do these things, and that bindeth himselfe by promise to be with vs, if we thinke on, and do these things: and therefore, if we thinke on, and do these things, he will be with vs, be∣cause he hath promised.

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

of peace shall not be with them.* 1.1873 There is no peace (sayth the Lord) to the wicked. And againe, The wicked (saith the Pro∣phet) shall be turned into hell,* 1.1874 and all the people that forget God. Now, who forget God, if not they that do not thinke on and do the things that they haue learned, and receiued, and heard, and seene in Gods Ministers? Nay, it cannot be that the God of peace should be with them that so neglect the things that belong to their peace. For them that honor him he will honour,* 1.1875 and they that despise him shall be despised. Ioyne light and darkenesse, Christ and Belial; and then let the God of peace be with them that neglect the things that belong vnto their peace. And yet how many are there that will not come to learne, & receiue, and heare of vs the things that belong vnto their peace? how many that neuer thinke on, or do the things that they haue learned, and receiued, and heard of vs, the things that are true, honest? &c. The absence of some (for the most part) from these our holie meetings, and the dissolute negligence of others, which being present, are as if they were absent, giue too too plaine testimonie to the truth of that I say. O would we haue the God of peace to be with vs! who is so desperately wicked that would not? Here we see how we may haue the God of peace to be with vs, namely, if we thinke on and do those things which we haue learned, and receiued, & heard of our teachers in Christ Iesus. But if eyther we shall oppose our selues vnto those things, as some do; or neglect to thinke on and do those things, as too many do; or absent our selues from the hea∣ring, and learning, and receiuing of those things, as others do, how shall the God of peace be with vs? Nay, he shall set himselfe against vs, and in stead of peace with him and in our owne soules, he shall arme himselfe against vs, and send trouble into our soules. Let vs therefore thinke on, and do whatsoeuer things are true, &c. euen whatsoeuer good things we haue learned, and receiued, and heard, and seene in our Ministers and Teachers: and let vs take heed how either we oppose our selues vnto them, or neglect to thinke on, and do them, or absent our selues from the hearing of them. If we do, the God of peace shall be with vs to giue vs his peace.

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

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

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

First then here I note the Apostles great thankfulnes vnto the Philippians for their great care of him, whereof he giueth them to wit, when he saith, that he reioyceth greatly for their care for him. Whence I obserue this lesson for all Christians, that it becometh them to be thankfull for benefits receiued, and to shew forth their thankfulnes in word and in deed vn∣to those of whom they haue receiued them. I speake not of thankfulnes vnto God, but of thankfulnes vnto men, so be∣seeming all men, as that otherwise almost they forget to be men.* 1.1876 When Ephron the Hittite would haue giuen vnto Abra∣ham his field in Machpelah to burie his dead there, how did Abraham bow vnto him, and thanke him? When Boaz gaue leaue vnto Ruth to gleane in the field,* 1.1877 how thankfull vnto him were both Naomi and Ruth? To omit others, our Apostle, what thankes giueth he vnto Priscilla and Aquila for their constant cleauing vnto him?* 1.1878 * 1.1879 How thankfully doth he remember the Galatians sometimes exceeding great loue and kindnesse to∣wards him?* 1.1880 And how thankfully doth he remember Philemont loue towards all Saints? Generally that of the Prophet is true euen in this,* 1.1881 that it becometh well the iust to be thankfull, as vnto the Lord for his mercies, so vnto man for such benefits as they haue receiued of man. For thus both he that receiueth, shall do that which might be expected; and he that giueth, shall haue that wherewith he will be satisfied.

Let this then teach vs to beware of vnthankfulnes. He that rewardeth euill for good,* 1.1882 euill shall not depart from his house. And what else doth he that repayes good turnes with vnthankful∣nes? Let vnkind Laban be vnthankfull vnto Iacob if he will, and churlish Nabal vnto Dauid; but let it be farre from the faithfull to be vnthankful. Our Apostle sorts vnthankfull men with the worst men that be,* 1.1883 as selfe-louers, couetous, boasters, proud, cursed speakers, men disobedient to parents, vnholy, without

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

Secondly, in that the Apostle saith, that he reioyced in the Lord greatly for their care for him, I note, that the Apostles reioycing was not so much for the bountifulnes of their gift, but especially for that the Lord by his Spirit had enlarged their hearts to a Christian care ouer him. Whence I obserue this lesson for vs, that when any do relieue vs being in prison, pouertie, need, sicknesse, or any other aduersitie, we are not so much to reioyce in the gift by which we are relieued, but especially we ought to reioyce in the Lord for that he hath vouchsafed to touch their hearts with a godly feeling of our wants, and a Christian care to supply our wants. Thankfulnes vnto them is beseeming and requisite, as before we heard; but our speciall care should be to lift vp our eyes vnto the Lord, and to reioyce in him. For he it is that openeth the bowels of compassion, & toucheth with a tender commiseration of their poore and needie distressed brethren, the hearts of them that are enriched with greater sufficiencie. And therefore our A∣postle in many of his Epistles vsually thanketh God as for their faith in Christ Iesus, so for their loue towards all Saints:* 1.1884 We giue thankes to God euen the Father of our Lord Iesus Christ, saith the Apostle in the next Epistle, since we heard of your faith in Christ Iesus, and of your loue towards all Saints. And he tels the Corinthians that their liberalitie causeth thanksgiuing vnto God,* 1.1885 God being therefore to be blessed, because he openeth the Saints hearts to relieue the necessities of the poore Saints.

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

care. Put ye now on tender mercie and compassion, and let your care likewise be shewed this way, by a chearfull giuing towards the reliefe of your poore brethren so much as shalbe thought meete for you, that the backes and bellies of your poore brethren may blesse you, and reioyce in the Lord for you. If ye shall find in your selues a willing chearfulnesse this way, know that it is the Lord that hath opened your hearts, & stirred vp the bowels of compassion within you, and looke whatsoeuer he giues, the Lord shal recompence it into his bo∣some.* 1.1886 For so it is written, He that hath mercie on the poore, len∣deth to the Lord, and he will recompence him that which he hath giuen. But if ye shall grudge to set forward so good a worke, and think euery litle too much that is required of you to that purpose know that the Lord hath yet hardened your hearts, and shut vp all bowels of compassion within you; and as now the poore crie, and ye heare not, so the day shall come, where∣in ye shall crie,* 1.1887 and not be heard. For so it is written, He that stoppeth his eares at the crying of the poore, he shall also crie, and not be heard. As euery man therfore hath receiued, so let him giue, and that chearfully:* 1.1888 For God loueth a chearfull giuer. So shall the loines of the poore blesse you, so shall they reioyce in the Lord greatly for you, and so shall the Lord make all his gra∣ces to abound towards you.

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

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

LECTƲRE LXXXVIII.

PHILIP. 4. Verse 10.

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

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

they were not.* 1.1889 Abraham the father of the faithfull, sometimes lied, and spake not the truth. Dauid a man after Gods owne heart, after his murder and adultery, slept as it were in the dust a great while, till Nathan awoke him. Peter, vnto whom it was said,* 1.1890 Thou art Peter, and vpon this rocke I will build my Church, had got a great fall, when he heard it said vnto him, Get thee behind me Satan, thou art an offence vnto me. The Church of Co∣rinths light was so dimmed for some while, that the Apostle doubted how to come vnto them,* 1.1891 whether with a rod, or in loue, and in the spirit of meeknesse. And the Philippians care for the Apostle, was so for a while frozen and key-cold, that they see∣med quite to haue forgotten him. So subiect vnto their infir∣mities are both whole bodies, and the soundest parts euen of the best bodies, so long as they are clothed with the earthly house of this tabernacle. Not the best, but feele such decayes in themselues; not the best, but the best graces are so eclipsed in them, that they which should be as trees planted by the ri∣uers of waters, bringing forth their fruite in due season, are sometimes as dead and withered trees whose leaues are faded and their fruite perished; that their faith which should worke by loue, is sometimes as fire vnder the ashes or embers; that their charitie which should alwayes be feruent, is sometimes ice-cold; that their obedience which should be with their whole heart, is sometimes diuided betweene God and the world: so that not the best but may sometimes shrinke in himselfe, and others doubt of him whether he belong to the couenant, whether he be in the state of grace.

But it is a doubt which need not greatly trouble. For though the children of God may sometimes seeme to be as the wic∣ked, yet are they not as the wicked. The wicked are indeed like the heath in the wildernes, they are indeed corrupt trees, and without fruite, twise dead, and pluckt vp by the rootes. For though some of them be, it may be, as the fig-tree which Christ cursed,* 1.1892 hauing leaues and shadowes, and shewes, of di∣uers good graces of Gods Spirit; yet looke well vpon them, and consider them, and ye shall find that either they haue no fruite, or naughtie fruite on them, wanting all sappe and moi∣sture of Gods holy Spirit in them. But the children of God

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

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

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

Onely let this watchword be vnto thee, and vnto all in ge∣nerall, that when you feele such decayes of the life of God in your selues, either by dulnesse vnto any dutie, or slacknesse in any seruice, then ye stirre vp the grace of God in you, and la∣bour by prayer and euery holy course, that the grace which seemeth to be dead, may be reuiued in you. As therefore the Apostle exhorteth,* 1.1893 so say I vnto you, Awake thou that sleepest, and stand vp from the dead, euen them that are dead in sinne and iniquitie, and Christ shall giue thee light. Shake off that drowsi∣nes which hath seized vpon you, and stir vp euery good grace of God in you. Quench not the Spirit that is within you, but striue to grow vp in grace and euery good gift of the Spirit. Is your loue towards Gods Saints abated in you?* 1.1894 Hearken to the Apostle, Be affectioned to loue one another with brotherly loue and let your loue be without dissimulation and pray alwayes vnto the strong God of your saluation, that your loue may abound

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

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

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

Pharaoh; that denie Peter to haue sinned (at the least mor∣tally) when Paul withstood him to his face; and they like∣wise that say of pride, it is cleanlinesse; of couetousnesse, it is thrift; of deceit and fraud, it is wisedome; of hypocrisie, it is curteous humanitie; of lasciuious wantonnesse, it is requi∣site cheerefulnesse, and the like. For this is not charitably to beare with a fault, charitie being, as not suspicious, so not foolish, to denie that to be euill which is euill; neyther is it to excuse, but onely by a lie. The second caueat is, that we do not farther excuse the faults and infirmities of any then in a good conscience we may: For if through fauour or affecti∣on, or how else soeuer we do so, what good soeuer we shall do thereby vnto others▪ surely we shall do great wrong vn∣to our owne soules: and howsoeuer haply we brooke it for a time,* 1.1895 yet in the end shall it sting like a Serpent. A good con∣science is a continuall feast. But if in any mans behalfe, or to any purpose we shall do more then in a good conscience we may, the end thereof will be bitter as gall and wormwood.

Here then are three sorts of men to be reproued and con∣demned; first, such as vpon euerie slip of their brethren, and euery blemish wherwith they can be tainted, are ready sharp∣ly to censure them, and by their censure to condemne them whom the Lord hath not condemned:* 1.1896 Who art thou (saith the Apostle) that condemnest another mans seruant? he standeth or falleth to his owne master.* 1.1897 Yea, and in that that thou iudgest an∣other, thou condemnest thy selfe: for thou that iudgest, doest euen the same things, or the like that thou condemnest in others. Let vs not therefore be hastie to censure or condemne one another for euery fault, but let vs beare one with anothers infirmities. Let vs iudge of our brethren after the rule of cha∣ritie, euen as we would haue others to iudge of vs when we fall through infirmitie. There is one that iudgeth both them and vs; let vs commit all iudgement vnto him that iudgeth righteously; and in the meane time, thinke rather the best, then the worst, as charitie bids vs, then as our sence might leade vs.

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

and grosse faults. For a generation of men there is, that to the end forsooth that they may seeme charitable in their iudgements towards their brethren, speake good of that which plainly is euill, and interprete that vnto the best which in plaine euidence is sinfull and wicked. What? must cha∣ritie be a foole? As she is not suspicious, so she is not foolish; as she will not easily thinke the worst, so she will not suffer her selfe to be abused. For if when a man should be present at the Sermon he be ordinarily bowling, or carding, or drin∣king, must I in charitie thinke that he hath necessarie occasi∣ons of absence? Or when a man willingly and wittingly runs himselfe vpon the rockes by breaking the wholesome Lawes of God, or of man, am I vncharitable if I interprete not his actions vnto the best? Nay rather he misdeemeth of charitie that so thinketh: and this will commonly (if it be marked) fall out to be true, that he that so vrgeth a charitable iudge∣ment touching such things, and such men as offend these and the like wayes, will be most vncharitable in his iudgement touching the best men, and the best things. As therefore we are not too sharply to censure the falls of our brethren lest we offend against the rule of charitie, so let vs take heede lest vpon a foolish conceit of charity, we think well of that which indeed is euill, and soothe them vp in their sinnes whose sins were to be reproued. As the Preacher saith,* 1.1898 Be not thou iust ouermuch. And againe, Be not thou wicked ouermuch: so I say, let vs not too sharply censure the faults of our brethren: and againe, let vs not too lightly passe ouer grosse and notorious faults: let vs keep the rule of charity in iudging our brethren: and againe, let vs not (to seeme charitable) thinke of grosse faults as small or no faults: let vs not condemne, where the Lord hath not condemned: and againe, let vs not acquite, where the Lord hath not acquited.

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

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

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

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

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

Where I note, that the Apostle was neither deiected and cast downe through want, nor his affection much altered by the supply of his wants. Whēce I obserue who they are whom want doth not pinch to cast them downe through heauines, namely, the children of God, who walke so as they haue the Apostle for an example. What? are not the children of God pinched with want? Was not Abraham driuen by famine out out of Canaan into Egypt? Was not Isaac driuen by famine from one place vnto another? And was not the same lot vn∣to al the Patriarchs? Had our blessed Sauiour himselfe a house to put his head in? Were not the holy Apostles tried, as by many other wayes, so by want? Yes surely, amongst other afflictions, want and penurie is one, wherewith they that liue godly in Christ Iesus are sometimes pressed and pinched. But this is it, though they be in want, yet they are not ouercome of want: euen as the Apostle saith, We are in pouertie,* 1.1899 but not ouercome of pouertie. They looke vnto the Lord, and they rest in him; they know that pouertie and riches, euen both these are from the Lord, who maketh poore and ma∣keth rich, and that all things worke together for the best vn∣to those that loue and feare the Lord. And therefore they hang not downe their heads, nor are casten downe through heauines, they murmure not at the Lord, nor breake out in∣to impatience, but patiētly depend vpon that God that com∣manded the rauens to feede his Prophet Elias, and that fee∣deth the yong rauens that crie for want of food. They know that the Lord careth for them though the world seeth it not, and that he will supply their wants, so farre as he seeth it good for them, and therefore they comfort and cheare them∣selues in him.

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

are no certaine arguments of the loue or of the hatred of God towards any. Both are mercies and blessings of the Lord vnto the godly, and both are plagues and snares vnto the wicked. By pouertie and want the godly are oftentimes tryed, to see whether they will blaspheme God to his face; whether they will murmure against the Lord, whether they can be content, as to receiue good at the hand of God, so to receiue euill; whether in time of aduersitie they will go a∣way from the Lord. By riches likewise the godly are often tryed, to see whether they will thereby grow proud, and forget the Lord; whether they will, as good Stewards, vse them to the glorie of his Name, and the good of their bre∣thren; whether they will beare themselues as enriched by him, and make him their chiefest treasure. Both these (I say) are trialls vnto the godly, that the triall of their faith may be found to their praise, and honour, and glorie at the appearing of Christ Iesus. Againe, pouertie is often laied vpon the wic∣ked for a plague, as Salomon sheweth, where he telleth the Sluggard,* 1.1900 that his pouertie cometh as one that trauelleth by the way, and his necessitie as an armed man: and riches are often gi∣uen them as snares, as the Apostle sheweth, where he saith, that they that will be rich,* 1.1901 fall into tentation and snares, and into many foolish and noysome lusts which drowne men in perdition and destruction. Pouertie then or riches, plenty or want, are not the things that we are to looke vnto, for that these are com∣mon to the wicked with the godly; but how they worke vp∣pon mens affections, what effects they haue among the chil∣dren of men. Doth thy pouertie and want make thee hang downe thy head, breake thy heart through heauinesse, cause thee to murmure and grudge against thy God, driue thee to thinke of vnlawfull shifts for the supply of thy wants? &c. then I stand in feare of thee, neyther can I comfort thee with any sweete promise of grace and mercie. But art thou chea∣red in thy God notwithstanding thy penury and want, dost thou waite vpon him, depend vpon him, and endure pati∣ently? Is it enough for thee that he can supply thy wants if he will, and therefore then doest meekly submit thy selfe vn∣to his will? Then surely thou art rich in Gods fauour, and vn∣to

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

LECTVRE LXXXIX.

PHILIP. 4.

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

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

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

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

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

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

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

and experience to teach vs this lesson.* 1.1902 Godlinesse (saith our Apostle) is great gaine, if a man be content with that he hath. For we brought nothing into the world, and it is certaine that we can carrie nothing out. Therefore when we haue food and raiment, let vs therewith be content. Where first to the commendation of con∣tentment, he shewes it to be the fruite of godlinesse. For as godlinesse hath this honour to be the onely great gaine of Christians; so hath it this fruite, that the man that is godly, is content with that he hath. Secondly is set downe the reason which might and should make vs to be content with that we haue: For we brought nothing into the world, &c. Thirdly is set downe an exhortation vnto contentment, which may and ought to be vnto vs a precept, that when we haue food & raiment, we should therewith be content. To the like purpose is that part of our blessed Sauiours Sermon,* 1.1903 where in earnest maner, and by many arguments he disswadeth vs from care∣fulnesse for food and raiment. For what else in effect is all that but a precept to be content with that we haue, and to depend vpon the Lord his prouidence for the rest? But if we had no precept or exhortation at all, the very example of our Apostle might and should preuaile with vs. For so he had taught vs in the former Chapter,* 1.1904 where he saith, Brethren, be followers of me, and looke on them which walke so, as ye haue vs for an example. He then being content with his estate whatsoeuer it was, we should looke on him, and likewise be content with our estate whatsoeuer it be. Whereunto might also the examples of our blessed Sauiour, and of all that haue liued godly in Christ Ie∣sus, be added. For all the godly were alwayes content with whatsoeuer state they had; and if they were not content, they were not godly; discontentment being as great an enemie vn∣to godlinesse as any. But what needeth more to this purpose then the experience of Gods children euen at this day? For this, so many as feare the Lord, learne by continuall experi∣ence at this day, that be our feete pinched in the stockes with Ioseph, or suffer we famine with the holy Patriarks, or be we persecuted by cruell tyrants with Eliah, or be we spoiled of all that euer we haue by theeues, or by fire with Iob; or be we destitute of wealth, friends, and very necessaries for the main∣tenance

of this life; or tempted, afflicted and tormented with the faithfull children of God in the Primitiue Church; yet still the Lord careth for vs, and by his will all these things happen vnto vs; and as he seeth it good, he deliuereth vs out of all our troubles. I haue bene yong, saith the Prophet Dauid,* 1.1905 and now am old, yet neuer saw I the righteous forsaken, nor his seed begging their bread. In which place the Prophet bringeth in his owne experience to shew that the righteous are not forsaken at any time of the Lord, though sometimes they may seeme to be forsaken; neither do their posteritie beg their bread, as dri∣uen to any exigent further then the Lord seeth it to be for their good and his owne glory. And vpon the like experience which the children of God find in themselues, and see in o∣thers at this day, they may say the like. For though sometimes they be afflicted on euery side, yet are they neuer in distresse, but haue a good issue; though sometimes they be in pouertie, yet are they neuer ouercome of pouertie; though sometimes they be persecuted, yet are they neuer forsaken; though some∣times they be cast down,* 1.1906 yet they neuer perish, as saith the A∣postle of himself. Why should not then euen experience teach vs this lesson, to be content with our estate whatsoeuer it is?

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

though in it we want many things, yet with it we should be content. The reason is: first because it is the state, be it poore or rich, wherein the Lord hath set vs; and therefore not to be content with it, were to resist his will, and to become fighters against the Almightie. Secondly, because howsoeuer we may seeme to want things that are needfull for vs, yet are we not forsaken of the Lord; and indeed howsoeuer the world seeth it not, nor cannot, yet do we want no maner of thing that is good For that of the Prophet is alwayes true,* 1.1907 The Lions lacke and suffer hunger, but they which seeke the Lord, shall want nothing that is good; good for them, and good for his glorie. Want we may many temporall blessings, and yet we want nothing that is good, because the Lord knoweth it to be good that we want them. Wanting then nothing that is good, what reason but we should be content?

Should we then be content with our present estate, whatso∣euer it is? This then should teach vs to take heed and beware of couetousnes, that monster of sinnes, which makes vs change our God, worship other gods, and fall downe before a wedge of gold, being therefore called idolatrie. The couetous man he is neuer content with that he hath, but the more he hath, the more stil•• he craueth: his desire is like vnto hell, it is neuer filled, but with the horse leech still he crieth, Giue, giue; and like vnto the graue, or the barren wombe, or the earth that stil drinketh in water, or the fire which the more fuell it hath, the more it is nourished; he neuer saith. It is enough. If he haue but a litle, he thinketh he hath not enough; if afterwards he haue more, yet he thinketh he hath not enough; if after that he haue more, yet he thinkes of another enough, and enough is alwaies to come, though alreadie he haue more then e∣nough. Yea if with Ahab he haue a kingdome, yet shall not poore Naboth be able to hold his owne by him, but his vine∣yard, euen his onely vineyard he must haue, and he will haue. Many such there are which haue enlarged their desires like hell, which can neuer be content with that they haue, what∣soeuer they haue. Whereupon are murmurings, contentions, mutinies, warres, thefts, and all vniust dealing, and in a word all euill.* 1.1908 For couetousnes (as the Apostle saith) is the roote of all

euill, which while men lust after, they erre from the faith, and pierce themselues through by many sorrowes. We may not therefore be like vnto these, but, hating couetousnes, we must be content with that portion which the Lord hath giuen vs, be it more or lesse; with that state wherein he hath set vs, be it better or worse. It he see it good to lift vp our heads when we are low, he will; and again, if he bring vs downe from on high, he doth it because he seeth it good. Howsoeuer therfore it be with vs, let vs be content.* 1.1909 Your heauenly Father (saith our blessed Sa¦uiour) knoweth that ye haue need of these things: and againe, If ye which are euill can giue good gifts vnto your children,* 1.1910 how much more shall your Father which is in heauen giue good gifts to them that aske him? Doth our heauenly Father know what we haue need of? and wil he giue vs the things which we need? If then we need health, he will send it if it be good for vs: if we need wealth, he will send it if it be good for vs: if we need liber∣tie, he will send it if it be good for vs: if we need peace or loue in the world, he will giue it if it be good for vs; and generally whatsoeuer we need, we shall haue if he see it to be good for vs. Let vs not therefore with the couetous worldling, neuer thinke we haue enough; nor with the mal-contented person, alwayes mislike our present state whatsoeuer it is. He that openeth his hand, and filleth all things liuing with plenteous∣nes, hath enough for vs always in store, libertie enough, health enough, wealth enough, &c. to reach out vnto vs if he see it good for vs. Let our eyes therefore alwayes waite vpon him, and let vs learne in whatsoeuer state we are, therewith to be content.

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

exerciseth with penury and want, and vnto others he giueth experience of both.* 1.1911 Abraham and Lot were so rich in sheepe and cattell, and so full of substance, that the land could not beare them that they might dwell together.* 1.1912 Boaz likewise was a man of great power, both for vertue, authoritie and ri∣ches.* 1.1913 Salomon exceeded in riches all the men that euer were before him or after him. And to be silent in the rest, of that good conuert Zacheus it is said,* 1.1914 that he was rich. Againe, the widow was but poore, that threw but two mites into the treasurie,* 1.1915 and yet cast in all that she had, euen all her liuing. That lazer Lazarus, who when he died was caried into Abra∣hams bosome, was a very poore begger. Those that wandred vp and downe in sheepe skins and in goate-skins,* 1.1916 being destitute, affli∣cted and tormented, that wandred in wildernesses and mountaines, and dens and caues of the earth, were no great men, it may well be thought, in the world. Yea our blessed Sauiour saith of himselfe,* 1.1917 that the foxes had holes and the birds of the heauen had neasts,* 1.1918 but the Sonne of man had not whereon to rest his head. And again, Iob in his time was the greatest man for substance & wealth of all the men of the East; and likewise he was as bare and poore and distressed as the diuell by Gods permission could make him.* 1.1919 It is like that Mordecai and Ester in the land of their cap∣tiuitie had no great abundance and plentie for a while; but after a while the Lord exalted them both vnto great honour and dignitie, where they had all things at their desire. Our A∣postle saith,* 1.1920 both of himselfe and of others, that they did both hunger and thirst, and were naked and buffetted, and had no cer∣taine dwelling place: that they laboured, working with their owne hands: were reuiled, persecuted, despised, and made as the filth of the world, and the of scouring of all things; and yet what by mira∣cles which he wrought, diseases which he healed, and soule-conuersions which by his ministery were wrought, he was of∣ten much honored, and many times abounded. Thus the Lord ministreth his temporall blessings as he will, to some more, to some lesse, and to the same men at some times more, and at some times lesse; euen to all and at all times according to the good pleasure of his will. In some of his children he will be glorified by their pouertie and want, by their crosses and affli∣ctions,

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

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

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

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

thought to haue his portion among the righteous.

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

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

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

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

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

LECTVRE XC.

PHILIP. 4.

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

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

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

through the helpe of Christ which strengtheneth me, is, if he helpe and strengthen me by his grace, that what abilitie I want in my selfe, may be supplied by him. And hereupon they conclude, that man regenerate is able, by the grace of Christ working together with him and strengthening him, perfectly to fulfill the whole Law of God. Whereby, how much they peruert the meaning of the Apostle in this place, we shall easily perceiue, if we looke but a little into the do∣ctrine which hence they deliuer. For who is he that is able to loue the Lord his God with all his heart, with all his soule, with all his minde, and his neighbour as himselfe? And yet this the Law requireth,* 1.1921 saying, Thou shalt loue the Lord thy God with all thine heart, with all thy soule, and with all thy might; and,* 1.1922 Thou shalt loue thy neighbour as thy selfe. Againe, who is he that is able to continue in all things that are written in the Booke of the Law to do them?* 1.1923 And yet the Law saith, Cur∣sed is euerie man that continueth not in all things that are written in the booke of the Law to do them. Againe, who is he that doth good and sinneth not?* 1.1924 In many things (saith Iames) we offend all. And Iohn, If we say that we haue no sin, we deceiue our selues, and the truth is not in vs. And sinne, we know, is the transgression of the Law,* 1.1925 so that whosoeuer sinneth transgresseth also the Law. We know in part,* 1.1926 saith the Apostle, we prophesie in part. Now, as is our knowledge, so is our faith, our loue, our obedience. For so long as we are clothed with the earthly house of this tabernacle, as our knowledge is vnperfect, so our faith, our loue, and our obedience are vnperfect. Yea, in the very best of vs there is alwayes a rebellion betweene the flesh and the spirit; and the better we are, the sharper oftentimes will the combate be. Who is he then that is able in this life perfectly to fulfill the Law of God? Vnto Christ Iesus God gaue the Spirit without measure, and he was able perfectly to fulfill the whole Law of God, and did fulfill it for vs, that the righ∣teousnesse of the Law might be fulfilled in vs, and we might be made the righteousnesse of God in him. But vnto vs, I meane euen vnto the most regenerate and sanctified man, the Spirit is giuen onely by measure, so that the flesh and the lusts thereof are not altogether mortified and vtterly tamed

thereby, but oftentimes prickes they haue in the flesh, and messengers of Sathan to buffet them. How farre off then are the best from perfectly fulfilling the whole law of God? Some indeed are said in the Scriptures to haue walked in all the commandements and ordinances of the Lord without re∣proofe, as Zacharie and Elizabeth; and others to haue sought the Lord with their whole heart, as those godly Kings, Da∣uid, Asa, Iosiah, &c. But we must vnderstand, that as Ieroboam and others are said, not to haue followed the Lord with their whole heart, because they made & worshipped other gods, so those godly kings are said to haue sought the Lord with their whole heart, because they haue the honor which was due vn∣to God, to him alone: and that Zacharie and Elizabeth were onelie (in comparison of others) said to haue walked holily, & vnblamably before men. For if their waies should haue bin examined before the Lord, then that of the Prophet should haue bene found true, In thy sight, O Lord,* 1.1927 shall no flesh liuing be iustified; and well might that of Eliphaz vnto Iob haue bin said of them, What is man that he should be cleane?* 1.1928 and he that is borne of woman that he should be iust? Behold,* 1.1929 he found no sted∣fastnesse in his Saints, yea the heauens are not cleane in his sight: how much more is man abhominable and filthie,* 1.1930 which drinketh ini∣quitie like water? In a word, not any of the sonnes of men that euer were since the fall of man, or are, were or are able to fulfill the law of God, but onely vnperfectly, and not in any sort perfectly, otherwise then by imputation. Christ his per∣fect obedience being imputed vnto them through faith, and that which is vnperfect in their obedience, being couered, and not imputed vnto them through Christ. So that ye see the doctrine which they deliuer from these words, is quite re∣pugnant vnto the doctrine of the holy Ghost throughout the whole Scripture. And therefore that cannot be the meaning of these words which they do giue.

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

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

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

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

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

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

We do not then (as our aduersaries falsly charge vs) in the question of Free-will, make men stockes and stones, such as in the things that are good, do nothing at all. Ye see, we say, that being regenerate by the Spirit of God, we are able to be abased, and to abound, &c. to do the things that belong vnto our peace, and such as accompany our saluation. As therefore the Apostle saith vnto the Corinthians,* 1.1931 If our Gospel be hid, it is hid to them that be lost: so I say, If any man be not able to do the thing that is good, it is the man vnregenerate, in whom Christ dwelleth not by the power of his Spirit. Here then is the point, not whether we be able to do the things that are good, for that we hold; but whether we be able by our owne power and strength at all to do the things that are good, by whom it is that we are able to do these things, which was the second point that I noted in these words.

Touching the second point then, ye see the Apostle saith, he was able to do all things; but how? Through Christ which strengthened him. He was able, but the power and strength whereby he was able, was whence? in any part from him∣selfe? No, no such word; but from Christ, who dwelt in him by his Spirit, and strengthened him so, that he could be a∣based, and he could abound, and still be content with his e∣state. Whence I obserue, that the power and strength where∣by we are able to do whatsoeuer thing is good, is not from our selues, but from Christ, who by his holy Spirit so streng∣theneth vs in our inner man, that we can be content with prosperitie or aduersitie, and are enabled to do the things that are good. And to this the holy Ghost giueth witnesse in very many places;* 1.1932 We are not sufficient of our selues to thinke any

thing as of our selues, but our sufficiencie is of God. Where the A∣postle doth not denie that we are able to thinke that is good; but he saith, that we are not able of our selues as of our selues, but onely by God. So in this Epistle, It is God (saith he) which worketh in you both the will and the deed, euen of his good pleasure. Where he denieth not that we are able to will or to do the thing that is good, but he saith that it is God that worketh in vs both the will and the deed, of his good pleasure. Not to trouble you with mo places to this purpose, by these ye see that it is not of our selues but of God, that we think, will or do the things that are good. We think the things that are good, but it is he that makes vs thinke the things that are good, by suggesting good cogitations into vs by his holy Spirit which dwelleth in vs. We will and desire the things that are good, but it is he that makes vs will and desire the things that are good, by working good motions and holy desires in vs by his holy Spirit which he hath giuen vs. We flie the things that are euill, and do the things that are good; but it is he that makes vs flie that which is euill, and do that is good, by ministring strength vnto vs through the power of the Spirit in vs. We know how to be abased, and how to abound, how to be full, and how to be hungrie, &c. but it is God that enableth vs hereunto by the strength of his holy Spirit which he hath gi∣uen vs. Without him we can do nothing, as himself telleth vs,* 1.1933 not thinke any part of a good thought, not will any part of a good desire, not do any part of a good deed; so wholly is eue∣ry good gift from him: but by him we are able to do all things that our dutie requireth of vs, though not in that degree of perfection which we ought, by reason of the sinne which han∣geth so fast on vs, yet so as he will be well pleased with vs, and perfect his praise in our weaknesse.

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

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

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

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

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

Notwithstanding, &c. In these words the Apostle according to that wisedome that was giuen vnto him, most wisely com∣mendeth the Philippians for their liberalitie sent vnto him. For the Apostle hauing before most peremptorily signified his constancie both in aduersitie and prosperitie, that through Christ which strengtheneth him he could be content whether he were abased or did abound; the Philippians might haply say, Then our liberalitie needed not, you could haue bene as well without it as with it, and therefore we might very wel haue spared both our labour and our liberalitie. No, no, saith the Apostle notwithstanding that through Christ which streng∣theneth me, I can be content whether I be full or hungrie, yet ye haue well done that ye haue communicated to mine affli∣ction: ye haue well done, because ye haue done your dutie, ye haue done that which Christ commandeth, ye haue done that which hath great recompence of reward. But how did they communicate vnto his affliction? We must vnderstand, that we may communicate vnto the affliction of Gods Saints three wayes: first,* 1.1934 when we suffer the like afflictions that they do for Christ his sake, whether it be at the same time, as Paul and Silas did; or at diuers times, as now the Saints of God which suffer, and are persecuted for righteousnes sake, as were the Prophets and Apostles before. Secondly, when we are afflicted and mourne in our selues for the affliction of Gods Saints, al∣beit we do not suffer in our bodies with them. Thirdly, when we minister vnto them what comfort we can in words, and what helpe we can in deeds. And thus the Philippians commu∣nicated vnto Pauls afflictions lying now in prison, sending vn∣to him their minister, and with him such gifts as might supply his wants. And this is it for which the Apostle in these words commendeth them. I can onely point at such things as were hence to be obserued.

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

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

Secondly, in that the Apostle saith, they did well to com∣municate to his affliction, I obserue, that it is a good deed to comfort and to helpe the Saints of God in their affliction and trouble.* 1.1935 And that it is so, appeareth both for that it is com∣manded as a dutie, practised of the godly, and hath with it great recompence of reward. Weepe with them that weepe, saith our Apostle. What is that? That is, let their afflictions moue you to compassion; and in token of your compassion, comfort and helpe them in their affliction. The Apostle to the Hebrews openeth it more largely,* 1.1936 where he saith, Remember them that are in bonds, as if ye were bound with them, and them that are in af∣fliction, as if ye were also afflicted in the bodie. Thus did the Apostle himselfe, as himselfe witnesseth, where he saith, Who is weake, and I am not weake? who is offended, and I burne not? As if he should haue said, Besides mine owne afflictions which befall my selfe in mine own person, there is no other afflicted, but they touch me also with a compassion with them, both to sorrow with them, and to helpe them as I can. And see the recompence of reward that followeth it, Come (shall Christ say) ye blessed

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

It is then not well done not to communicate to their affli∣ction. And yet who remembreth the affliction of Ioseph? Ma∣ny good lawes and Acts we haue for the prouision of the poore; I wish due execution of them. Beloued do we beleeue the communion of Saints? It is an article of our beliefe, and we will be loth to be tainted in any of them. As then we are ioyned in a fellowship with all Gods Saints, so should we be touched with a feeling of such of their miseries as are in any kind of affliction. They are bought with as deare a price as we are, they are members of the same body with vs. And shall the head in the naturall body stoupe downe vnto the foote if it be prickt or hurt, to looke vnto it and to helpe it, and shall not we looke vnto our poore brethren and distressed, & helpe them? Surely if it be well done to communicate to their af∣flictions, then it is not well done not to communicate to their afflictions; and if eternall glory in the heauens be the recompence of their reward that communicate to the afflicti∣on of Gods Saints, then what shall be their reward that do not? The King, euen our blessed Sauiour shall say vnto them in that day, Depart from me ye cursed into euerlasting fire,* 1.1937 which is prepared for the Diuell and his Angels. For I was an hungred &c. While we haue therefore time let vs do good vnto all men, but specially vnto them which are of the houshold of faith. Let vs not forget the miserie of the poore in their trouble. Blessed is he that considereth the poore and needie, the Lord shall deliuer him in the needfull time of trouble.

LECTƲRE XCI.

PHILIP. 4.

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

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

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

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

the beginning of the Gospell, that is, at my first coming into Macedonia, and preaching the Gospell vnto you: for he speaketh not simply of the beginning of the Gospell, but of the beginning of the Gospell in that countrie of Macedonia, whereof Philippi was the chiefe citie,* 1.1938 and the first place that we reade he preached in, in that countrey. This then, saith he, ye know, that at my first coming and preaching of the Gos∣pell vnto you, when I departed from Macedonia, that I might preach in other countries also, no Church of all the other Churches of Macedonia, neither Thessalonica, nor Amphipo∣lis, nor Apollonia, nor any of the rest, communicated with me concerning the matter of giuing and receiuing, but ye only. Where first in that he saith, when he departed, &c. hence some gather that his manner was, where first he preached the Gospell to take nothing of them till his departure from them, and then to take of them sufficient for his iourney to the next place, and for his prouision there till he should depart from them. Secondly, in that he saith, no Church communicated with him concerning the matter of giuing, &c. his meaning is, that whereas he had bestowed on the other Churches spi∣ritual things, he had not, as had bene meete, receiued of them againe temporall things. The phrase of speech here vsed is borrowed from merchants or others which haue their books wherein they set downe their layings out, and their recei∣uings in, that when they make their counts there may be a proportion in those things. So he meaneth that betweene those other Churches of Macedonia and him there should haue bene this proportion, that as he had ministred vnto them spirituall things, so they should haue ministred vnto him of their temporall things. Thirdly, in that he saith, but ye onely, he commendeth them aboue the rest of the Churches of Ma∣cedonia. In the next verse when he saith, For when I was in Thessalonica, he addeth this farther to the commendation of the Philippians for their liberalitie, that besides their liberality at his departure from them, when he was in Thessalonica, the metrapolitan city of Macedonia, and they had heard that he hauing passed through Amphipolis and Apollonia, and being now in Thessalonica, none communicated vnto him; they

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

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

proposeth their example vnto the Corinthians,* 1.1939 thereby to stirre them vp to the reliefe of the poore Saints, and testifieth, that in their most extreme pouerty they were richly liberall; that beyond their power they were willing, and that they euen pressed the Apostle to receiue their reliefe towards the poore Saints. A rare example of great piety, and very tender compassion. So that I impute their not communicating vnto the Apostles necessity, at this time, rather vnto forgetfulnes, and some want of care for this time (which was sometime the fault of the Philippians, as we heard before) then vnto vngrate∣fulnesse, or any such notorious fault. The Apostles purpose I take rather to be to commend the Philippians, then deepely to censure the other churches.

In this then that he saith, that when he departed from Ma∣cedonia, no church &c. I note the thing for which he com∣mendeth the Philippians aboue the other churches of Mace∣donia; which was, the performance of that Christian dutie to∣wards him, to minister vnto him temporall things when he had bestowed on them spirituall things. Whence I obserue this lesson for vs, that where spirituall things are bestowed vpon vs, there we should minister temporall things; where the Minister teacheth vs with the word, there we should make allowance of maintenance vnto him. Which point the Apo∣stle proueth at large in the former to the Corinthians, and by many arguments: as first, by an argument taken from Soul∣diers;* 1.1940 Who (saith the Apostle) goeth a warfare any time at his owne cost? How much more should they that fight the Lord his battels, fight them at the churches cost? Secondly, by an argument taken from planters of Vines. Who (saith the A∣postle) planteth a vineyard and eateth not of the fruit thereof? How much more should they that plant and worke in the Lord his vineyard eate of the fruits of their owne labours: Thirdly, by an argument taken from them that are occupied about cat∣tell? Who (saith the Apostle) feedeth a flocke, and eateth not of the milke of the flocke? How much more should they that feede the Lord his flocke with the sincere milke of the word, be fed by them with temporall food: Fourthly, by an argument taken from the testimonie of Moses, where he saith,* 1.1941 Thou

shalt not muzzell the mouth of the oxe that treadeth out the corne, for that was the fashion in Palestina: how much lesse should their mouth be muzled, maintenance be denied them that labour in the Lord his husbandrie? Fiftly, by comparing spi∣rituall things with temporall things;* 1.1942 If (saith he) we haue sowen vnto you spirituall things, is it a great thing if we reape your carnall things: that is, things necessarie for the maintenance of this life? Sixtly, by an argument taken from the allowance of the Priests of the old Law:* 1.1943 Do ye not know (saith the Apo∣stle) that they which minister about the holie things,* 1.1944 eate of the things of the Temple? and they which waite at the Altar, are par∣takers of the Altar: so also hath the Lord ordained, that they which preach the Gospell, should liue of the Gospell. Thus ye see a large proofe of this point in that one place by many argu∣ments. Many other places there are pregnant also to this pur∣pose,* 1.1945 as when it is said, Let him that is taught in the word, m••ke him that hath taught him partaker of all his goods: as also where it is said,* 1.1946 The Elders that rule well, are worthy of double honour, especially they which labour in the word and doctrine: by which terme of double honour, many do vnderstand reuerence, and things necessarie for the maintenance of this life. The point is so cleare, that to doubt of it, is to doubt of the truth of the Scriptures, which in so many places giue so euident testi∣mony thereunto.

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

and doctrine, and that they should preach often, but care not how little to heare of allowance toward their maintenance. If they speake of the Ministers duty, of the assiduitie and dili∣gence which they ought to vse, of the necessitie that lieth vpon them to preach the Gospel, of the woe that is vnto them if they do not preach the Gospel, we like them well, and com∣mend them much. But if they speake of their owne mainte∣nance, of their allowance due on our parts vnto them: what say we then? Then forsooth they tell their owne tales, they preach for themselues.* 1.1947 Nay we can dispute very wel against them out of the Scriptures in this point, and tell them that freely they haue receiued, and freely they must giue,* 1.1948 and that Paul laboured with his owne hands, because he would not be chargeable to them whom he taught. But see how herein we deceiue our selues. He that saith, Freely ye haue receiued, freely giue, doth he not immediately after say, that the worke∣man is worthie of his meate? What then, doth our blessed Sa∣uiour crosse himselfe? God forbid. And yet either we must say so, or else that the former words make nothing against the maintenance of Ministers, especially the latter words being both so plaine in themselues, and likewise alledged by the Apostle for the Ministers maintenance.* 1.1949 For the meaning then of those words; first I say, that they are to be vnderstood of working miracles; which gift, as the Lord freely bestowed on his Apostles and Disciples for a time, for the better gai∣ning of men vnto the faith, so he would haue them freely she∣wed forth vpon men, that as Elizeus the Prophet could by no meanes be wrought to receiue any thing of Naaman the Syrian for healing his leprousie, so whatsoeuer sickenesse they should heale, whatsoeuer miracles they should worke, they should not be wrought to take any thing for it. Second∣ly, if any man shall contend that the words are to be vnder∣stood of the Lords worke generally, that as freely they haue receiued the grace, so freely they do the worke, then I ex∣pound the words by that of the Apostle Peter, that they are to feede the flocke of God which dependeth on them,* 1.1950 caring for it not by constraint, but willingly; not for filthie lucre, but of a readie, minde. Surely it is no way the meaning of those words, that

they that labour in that holy worke, should be debarred of wages for their labour. Neither doth the example of the A∣postle (labouring with his owne hands) at all make against the maintenance of the Ministerie by the Church. First, he pro∣fesseth that he wrought with his hands, not for that he ought so to do (for he proueth that they ought to haue ministred vnto him) but that they might haue no exception against him. Secondly, the example of the Apostle herein is no way to presse vs, for that he needed not, as we, to attend vnto rea∣ding, but being immediately taught of God, and furnished with all knowledge in the third heauen, he was able at all times to teach the way of God perfectly, though he wrought with labour and trauell night and day. But we cannot intend manuarie matters, and do the duties of our calling. Our du∣ty is to attend vnto reading to exhortation,* 1.1951 and to doctrine; and the Church is to minister vnto vs necessary maintenance. How cunningly therefore soeuer we thinke we can dispute a∣gainst the maintenance of the Minister by the Church, yet do we but deceiue our selues therein. This is true generally, that whatsoeuer we say or dispute, we will giue as little to his maintenance as may be, we will withhold from him as much as we can, we thinke that wel gotten that is saued from them, and we thinke euerie little too much that they haue.

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

The second thing which I note in these words is, that the Apostle saith, that the Philippians onely communicated with him concerning &c. They waited not to see what the other Churches would do, whether they would giue the Apostle ought or no, or what they would giue, or when they would giue, but they bethought themselues what they were in du∣ty to do, and that they did, though they onely did it. Whence I obserue this lesson for vs, that looke what is our dutie to do, that we are to do, though none ioyne with vs. If Noah should haue looked what the old world did, and haue fashioned himselfe like vnto them, he had bene like to haue perished in the waters with them. But he looked what his God required of him, and though none ioyned with him,* 1.1952 yet he alone walked with the Lord, and therefore he alone was saued, when the rest of the old world was drowned with the waters. Or if Lot should haue looked to the wicked con∣uersation of the Sodomites, and defiled himselfe with their vnlawfull deedes, he had bene like to haue bene consumed in the fearfull burning of those sinfull cities.* 1.1953 But he looked to the Law of his God, & though none ioyned with him, yet he alone walked in the wayes of the Lord, and therefore when the citie, and they that were in it were destroyed, he was saued. Or if that Samaritane that was cleansed with the o∣ther nine, should haue staied to waite what the other nine would do, his leprosie might haue taken hold of him againe. But he considered his owne duty, and when he was healed,* 1.1954 he turned backe, and with a lowd voice praised God, and fell downe at his feete on his face, and gaue him thankes: and therefore he was praised of the Lord, and cleansed of his leprosie. All which examples shew plainly vnto vs, that we are not to looke what others do, but what we are to do; and though all the rest of the world bow the knee vnto Baal, yet must we with Eliah looke vnto the Lord our God, and serue him alone: what∣soeuer is our dutie to do, that must we do though we onely do it. Though there be but few that striue to enter in at the strait gate, yet must we striue to enter in at the strait gate:* 1.1955 neither may we follow a multitude to do euill. It is our duty that we must looke vnto, and be there many or few, any or

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

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

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

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

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

LECTVRE XCII.

PHILIP. 4.

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

18. Now I haue receiued all &c.

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

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

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

and could as well haue bene without it as with it. He therefore cleares this point also, and tels them that notwith∣standing he could do all things through Christ, yet they had well done to communicate to his affliction. Againe in verses 15.16. he highly commended the Philippians for their great liberality towards him euen from the first vnto the last, and preferreth them before all other Churches of Macedonia. Whereupon lest he should seeme to affect a new benefit, to desire a new gift, he cleares himselfe of any such desire, and tels them plainly that he doth not so commend them for that he desireth a gift of them. Thus, sometimes to cleare the truth of doctrine, sometimes to free himselfe from vniust suspiti∣ons, alwaies to rectifie them that they do not misconceiue of things, euermore he cleares matters as he goes. Whence I obserue a good lesson for the Minister of the Gospel of Christ Iesus, which is, that he giue all diligence in his teaching so to cleare things as he goes, as that his people may not miscon∣ceiue any thing either touching the truth, or touching him∣selfe. He is to be iealous of both, euen with a godly iealou∣sie; of the truth, that no speech of his may cause them to erre touching the truth; that he speake not any thing against the truth, but for the truth; that in all simplicitie and plainnesse he deliuer the truth; or if at any time he speake something which may be mistaken, yet he so cleare it before he leaue it, as that there neede to be no doubt of it. Of himselfe, that no speech slip him, nor any action passe him whereby he may be noted of impatience, or pride, or contempt, or couetousnesse, or any such spot of life; or if he do speake, or do any thing whereby any such suspition is or may be fastened on him, that he so cleare it, that he quite wipe it out; for if the truth be preiudi∣ced,* 1.1956 it is a stumbling blocke in a brothers way, and a woe is vnto him that putteth a stumbling blocke before his brother to cause him to fall: or if his own person be preiudiced, it is an hinderance vnto the worke of his Ministerie, & wherein shall he haue any comfort if not in the worke of his Ministerie? If the example of our Apostle euen in this Chapter were not a sufficient president for all Pastors of Gods people to this pur∣pose, I might adde thereunto both the example of our blessed

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

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

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

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

The second thing which I note is, the Apostles fatherly af∣fection towards the Philippians; for in that he saith, that he de∣sireth not a gift, but the fruite which may further, &c. he sheweth that as fathers in their tender affection towards their children desire not any thing of them but for their behoofe and good; so he in his tender loue towards them, desires not any gift of them, but for their behoofe and good in the day of Christ Ie∣sus. Whence I obserue what a fatherly affection there ought to be in the Pastor towards his people, namely such, as that he seeke not theirs, but them; not his owne profit, but the pro∣fit of his people, that they may be saued. Thus our Apostle often professeth that he did; as where he saith, that he sought not his owne profit,* 1.1957 but the profit of many that they might be saued; and againe where he telleth the same Corinth. that he sought not theirs, but them. Wherein he hath left a president for vs, that as he hath done so we should do also. What then? Is not the Pastor to labour with his people in the word and doctrine for their saluation, and to desire nothing of them, to looke for nothing at their hands? No, not so; for we heard the last day, that where spirituall things are sowne, there carnall things are to be reapt, and that he that teacheth may as well require

them of them that are taught in the word, as the souldier may do his pay, or the labourer his wages, or he that planteth a vineyard of the fruite of the vineyard, or he that feedeth a flocke of the milke of the flocke. But as at the first he is not to vndertake this sacred and holy function in any couetous or ambitious desire for worldly maintenance or promotion, but in an holy desire to gaine men vnto the faith and knowledge of Christ Iesus; so at no time is he so much to respect the gift and maintenance that he hath by his people, as the saluation of his people in the day of Christ Iesus. In a place therefore where his liuing is allotted, and his maintenance set, the be∣nefit of his liuing should not so much reioyce him, as to see his people offer their duties willingly, and giue them cheareful∣ly; for that this is a token of their growth in pietie, & a fruite which shall surely further their reckoning. And so likewise in a place where onely a voluntary contribution is made for a time, the allowance whatsoeuer it is, is not so much to reioyce him, as the euident tokens of their pietie therein which make it, which shall further their reckoning. And the care which in both places is by him to be taken, is not to be for his owne profit, but for the profit of his people that they may be saued, euen for the gaining of them in the faith and knowledge of Christ Iesus. To which purpose also is that of the Apostle Pe∣ter, Feede the flocke of God which dependeth on you,* 1.1958 caring for it not by constraint but willingly, not for filthie lucre but of a readie mind.

But as our Apostle saith to the Corinthians,* 1.1959 Though ye haue ten thousand instructers in Christ, yet haue ye not many fathers; so may it now be said, though many Churches and many congre∣gations haue many Ministers and teachers, yet haue they not many so fatherly affected as seeke not their owne profit, but their profit that they may be saued. If we should looke into the Popish Clergie, it would easily appeare by their practise what it is they seeke and desire. For to what end are their trentals, diriges, masses, buls, pardons, and such other their trash, but for that they desire gifts, and seeke after their owne profit? It were to be wished that they onely were such, and that there were no such amongst vs. But what shall we say of

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

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

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

The third thing which I note is that the Apostle saith, that the fruite of their liberality towards him shall redound to the furtherance of their reckoning in the day of Christ Ie∣sus. Whence I obserue a notable commendation of charita∣blenesse towards the poore, afflicted, and distressed, and generally of good workes. The commendation is this, that looke what we giue vnto the poore and afflicted members of Christ Iesus, looke generally what good we do, that shall as it were be reckoned vpon our head in that day when we shall giue our accounts what we haue done in the flesh, whether it be good or euill. For imagine that it were with God as it is with man, and that he had a booke wherein were noted as our debts so our payments; in the day when the ac∣count shall be made, whatsoeuer charitable worke we haue done vnto any of Gods Saints shall be reckoned vnto vs for good payment, and the moe we haue done, the more shall our reckoning be furthered; nay the good workes that here we haue done they shall then be recompenced with eternall glo∣ry in the heauens.* 1.1960 He that hath mercie on the poore (saith Salo∣mon) lendeth vnto the Lord, and the Lord will recompence him that which he hath giuen.* 1.1961 Whosoeuer (saith our blessed Sauiour) shall giue vnto one of these little ones a cup of cold water onely in the name of a Disciple, verily I say vnto you he shall not lose his reward. And in the last day, Come (shall he say) ye blessed of my Father,* 1.1962 inherit ye the kingdome prepared for you from the foundation of the world. For I was an hungred, and ye gaue me meate, &c. The reason of

such recompence of reward is, because Christ reckoneth it as done vnto himselfe, whatsoeuer is done vnto his members here on earth. If they be persecuted, he is persecuted, as that his voyce from heauen shewed when he cryed,* 1.1963 Saul, Saul, why persecutest thou me? when not he, but his Disciples were per∣secuted. And againe, if they be relieued he is relieued, as that place of Mathew sheweth,* 1.1964 where he saith, Verily I say vnto you, in as much as ye haue done it vnto one of the least of these my bre¦thren, ye haue done it vnto me. Now shall any good be done vn∣to Christ the euerlasting Sonne of the Father, and shall the reward bee lesse then euerlasting glory in the hea∣uens?

What shall we say then? Is saluation in the heauens the re∣ward of our workes? yea, it is so. Is it a reward due vnto our workes? Yea, it is so. Is it a reward due vnto our workes vpon the merit of our workes? No, in no sort. For when we haue done all that we can, Christ hath taught vs to say that we are vnprofitable seruants,* 1.1965 yea when we haue done all things that are commanded vs. And whatsoeuer afflictions we suffer in this present life,* 1.1966 Paul hath taught vs, that they are not wor∣thy of the glory that shall be shewed vnto vs. The merit that we can talke of for our workes,* 1.1967 is to say with Daniel, To vs belon∣geth open shame: and with Iob, If I would iustifie my selfe by stan¦ding vpon the merit of my workes, my owne mouth shall con∣demne me;* 1.1968 for in many things we sinne all: and all our righteousnes, euen the very best of it is as filthy clouts. How is saluation then a reward due vnto our workes? Euen for the promise sake made vnto vs in Christ Iesus. For therefore do we claime sal∣uation as due vnto our workes, euen because God hath made that promise in Christ Iesus vnto our workes. But what was the cause of his promise? was it our workes seene, or foreseene that they would be of such desert? No, but of his owne free grace and mercie towards vs, according to the good purpose of his will he promised it vnto vs. And therefore the Apostle saith,* 1.1969 By grace are ye saued through faith, not of works, lest any man should boast himselfe. And againe, Not by the workes of righ∣teousnesse which we haue done, but according to his mercie he saued vs. Thus we teach, and euery where we exhort all men vnto

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

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

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

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

LECTVRE XCIII.

PHILIP. 4. Verse 18.

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

NOw I haue receiued all. Hitherto we haue heard the Apostles thankfulnesse vnto the Philippi∣ans for their care for him, and his commen∣dation of them for their liberalitie towards him. Now he commendeth their liberality, and withall addeth a promise of recompence of reward for their liberality, and so concludeth the Epistle with praise and thanksgiuing vnto the Lord. In verse 18, first he signifieth the faithfulnesse of Epaphroditus, when he saith, Now I haue receiued all: all? what? to wit, all that you sent by Epaphroditus. For herein he giueth him this testimony, that he had receiued the whole summe of him which came from them, which it is like they had specified. Secondly, he com∣mendeth their liberality of the quantitie of it, when he saith, I haue plentie, and am filled. For hereby he signifieth that their liberality towards him was not scanted, but was such as plen∣tifully supplied his wants, such as filled his desires; not that the gift which they sent him was so great and magnificent, (for the Churches of Macedonia were but poore,* 1.1970) but though it were but small, yet such was his contentment, as that he was as well satisfied and as fully as the greatest man with his grea∣test riches. Thirdly, he commendeth their liberalitie of the acceptablenesse of it vnto God, when he saith, An odour that smelleth sweete &c. For herein by a speech borrowed from sa∣crifices made by fire for a sweete sauour vnto the Lord, he sig∣nifieth that their liberality was as acceptable and pleasant vnto God, as the sacrifice that smelleth sweete in the nostrils of the Lord. These are the principall points contained in these words, and this I take to be the meaning of them. Now

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

The first thing which here I note is the faithfulnesse of E∣paphroditus, who kept nothing backe of all that the Philippi∣ans sent vnto the Apostle, but faithfully deliuered whatsoe∣uer they sent vnto him. Whence I obserue a notable patterne of that faithfulnesse which ought to be in al Christians, to dis∣charge that trust whatsoeuer it is that is reposed in them: e∣uen such should be their faithfulnesse, as that they whom it doth concerne, may safely giue them this testimonie, that they haue discharged the trust that was reposed in them. Such was the faithfulnesse of Samuel, who when he had as∣ked of the people of Israel, Whose Oxe haue I taken?* 1.1971 or whose Asse haue I taken? or whom haue I done wrong to? or whom haue I hurt? or of whose hand haue I receiued any bribe to blinde mine eyes therewith? and I will restore it you. They said vnto him: Thou hast done vs no wrong, nor hast hurt vs, neither hast taken ought of any mans hand. So faithfully he had walked amongst them in all things, that they gaue him testimonie of his faith∣fulnesse before the Lord, and before his Annoynted. Such faithfulnesse also our blessed Sauiour figureth out vnto vs in the Parable of the seruants, vnto one of whom he gaue fiue talents, and vnto another two, to occupie withall vntill he should returne whence he went, and in the end gaue them this testimonie, It is well done good seruants and faithfull,* 1.1972 ye haue bene faithfull in little, I will make you rulers ouer much, en∣ter into your Masters ioy. And the Apostle telleth vs general∣ly, that it is required of the disposers, that euery man be found faithfull. Be it publique or priuate things, for the bodie, or for the soule, goods of the Church, or other goods that we are trusted withall to dispence and dispose, it is required of vs that we be faithfull, euen so faithfull, that if neede be, they whom it doth concerne, may safely giue vs their testimonie thereof.

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

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

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

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

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

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

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

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

sweete as persume in the nostrils of the Lord. Whence I obserue how acceptable and pleasant vnto God our workes of charity are generally towards the poore and particularly towards the Ministers of Christ his Gospel, they are as sweete smelling sacrifices wherewith the Lord is well pleased. It is said that Noah after the deluge, Built an altar vnto the Lord,* 1.1973 and tooke of euery cleane beast, and of euery cleane fowle and offe∣red burnt offerings vpon the altar; and it is added, that the Lord smelled a sauour of rest; that is, he accepted his sacrifice, and was so well pleased that he ceassed from his wrath. So in the men∣tioning of many sacrifices in Leuiticus, it is often thus added, It is a burnt offering, an oblation made by fire for a sweete sa∣uour vnto the Lord. So that our Apostle calling our workes of charitie sacrifice, and sweete smelling odours, euidently sheweth thereby how acceptable and pleasant they are vnto God. Such a sacrifice Obadiah offered vp vnto the Lord,* 1.1974 when he hid the Lord his Prophets by fifties in a caue from the furie of Iezebel, and fed them with bread and water. Such a sacri∣fice Ebedmelech offered vp vnto the Lord,* 1.1975 when he got Iere∣miah the Lord his Prophet out of prison, where he was cast into the dungeon, and dead almost with hunger. Such a sacri∣fice the house of Onesiphorus offered vnto the Lord,* 1.1976 when he sought out our Apostle diligently, and found him, and often refreshed him, and was not ashamed of his chaine. These all in their charitable works for the Prophets and Ministers of the Lord offered vp sweete smelling odours, and sacrifices accep∣table and pleasant vnto God. Such a sacrifice likewise the Churches of Macedonia offered vnto the Lord, when in their extreme pouerty they were richly liberall to the reliefe of the poore Saints at Ierusalem. And with such sacrifices whensoe∣uer they are offered God is well pleased, as witnesseth the A∣postle, where he exhorteth to such sacrifice: To do good,* 1.1977 saith he, and to distribute, forget not: for with such sacrifice God is well pleased. Yea he keepeth the good deeds of a man as the apple of his eye, and the almes of a man is as a thing sealed vp before him. Yea looke whatsoeuer good he doth vnto the poore,* 1.1978 the Lord shall recompence it him againe into his owne bosome.* 1.1979 For the day shall come wherein it shall be said vnto such

workers of charitie,* 1.1980 Come ye blessed of my Father, inherite ye the kingdome prepared for you from the foundations of the world, for I was an hungred, &c.

Here then first learne what the Christian sacrifice is where∣withal God is well pleased. The sacrifices of the old Law they are now abolished and done away, euen since our blessed Sa∣uiour gaue himselfe for vs to be an offering and a sacrifice of a sweete smelling sauour vnto God. Other incenses and sacri∣fices which now in many places are offered and sacrificed vn∣to idols and images they are an abhomination vnto the Lord. It is not perfumes in temples, burning of incense vnto Saints, sacrificing vnto stocks and stones, or hoasts vpon the altars, that are acceptable and pleasing vnto God. Nay he that doth these things is as if he cut off a dogs necke, as if he offered swines bloud, as if he blessed an idoll: nay he is an idolater, and he is an abomination vnto the Lord. If we will be sacri∣ficing, the Christian sacrifice which we must offer vnto the Lord to be a sweete smelling sauour vnto him, must be the offering of the calues of our lips, euen the sacrifice of praise & thanksgiuing for such his louing mercies as he hath vouch∣safed vnto vs; or else the offering of our selues a liuing sacri∣fice, holy, acceptable vnto God, which is our reasonable ser∣uing of God; or else the offering of our goods in a charita∣ble deuotion to the poore afflicted members of Christ Iesus. These sacrifices are commended vnto vs by the Apostles of Christ Iesus;* 1.1981 the first where it is said, Let vs by Iesus offer the sacrifice of praise alwaies vnto God; that is, the fruite of our lippes which confesse his name:* 1.1982 the second where it is said, I beseech you brethren by the mercies of God, that ye giue vp your bodies a liuing sacrifice, holy, acceptable to God, which is your reasonable seruing of God:* 1.1983 the third where it is said, To do good, and to distribute forget not, for with such sacrifice God is well pleased. And these are the alone sacrifice left vnto Christians to offer, which are accepta∣ble and pleasant vnto God.

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

then all burnt offerings and sacrifice, witnesse the Prophet.* 1.1984 It shall further their reckoning in the day of Christ Iesus; wit∣nesse the Apostle in the words before. It shall bring with it great recompence of reward through the promise made of God vnto vs in Christ Iesus; witnesse our blessed Sauiour.* 1.1985 Let vs therefore as the Apostle exhorteth, While we haue time do good vnto all men, but specially vnto them which are of the household of faith. Let vs, as Daniel counselled Nebuchadnezzar,* 1.1986 Breake off our sinnes by righteousnesse, and our iniquities by mercies towards the poore. Let vs, as Salomon willeth,* 1.1987 Binde mercie and truth vpon our neckes, and write them vpon the tables of our hearts. Let all hard-heartednes be farre from vs, and let the bowels of com∣passion be kindled within vs so often as we behold the distres∣sed members of Christ Iesus. The law commandeth merci∣fulnes and compassion euen vnto the poore beasts. How much more should we that are members one of another, we that are members of the mystical body of Christ Iesus, deale merciful∣ly one with another, and be feruent in charity one towards another. Beloued, let vs consider our selues? and prouoke one another vnto euery good worke. He that hath bene slacke let him be no more slacke, and he that hath bene forward this way let him be forward still. The day approcheth when we must all appeare before the iudgement seate of Christ, that e∣uery man may receiue the things which are done in his body, according to that he hath done, whether it be good or euill. Let vs therefore make vs friends of the vnrighteous mam∣mon, & let vs lay vp for our selues treasure in heauen, whither neither rust nor moth corrupteth, and where theeues do not breake through nor steale. And this shall we do, if as God hath blessed vs we giue vnto the poore, and take pity & com∣passion on the fatherlesse and afflicted.

LECTƲRE XCIV.

PHILIP. 4. Verse 19.

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

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

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

The first thing which here I note is that the Apostle saith, My God, &c. which is not spoken by way of excluding them, as if he were not their God also, but partly out of the po∣werfull might of his sauing faith, partly to comfort himselfe in the middest of all his troubles, partly to note his vpholding stay in all his troubles, and partly to imply vnto the Philippians that what they had giuen vnto him they had giuen vnto God. For so it will appeare, if the speech be well obserued, that such neare application hath alwaies such signification. So Da∣uid, The Lord is my rocke and my fortresse,* 1.1988 and he that deliue∣reth me, my God, and my strength, my shield, the horne of my salua∣tion, and my refuge. So Esay, O Lord thou art my God,* 1.1989 I will ex∣alt thee, and I will praise thy name. So our blessed Sauiour, My God, my God, why hast thou forsaken me? In which and many o∣ther like places, where the Prophets, and Apostles, and our blessed Sauiour do vse these particular speeches of, My Lord, my God, and the like, they do not vse them as thereby singling out vnto themselues a peculiar God, but in some such like re∣spect as before was mentioned, to wit, either through the great strength of their faith, or for their comfort in their trou∣bles, or to note their vpholding stay in their afflictions, or else to imply the communication vnto Gods Saints to be a com∣munication vnto God. Whence I obserue that such speeches are no note of singularitie, no speeches to be either scorned or reproued in them that vse them with reuerence & in feare. Which I obserue because of them that vpon the hearing of

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

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

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

The second thing which here I note, is, what recompence of reward the Apostle promiseth vnto the Philippians for their liberalitie towards him. The promise is this, that as he was filled by them, and all his necessities supplied by their libe∣ralitie, so God should fulfill all their necessities through his riches with glorie. Whence I obserue this lesson for vs, that looke what good we do vnto Gods Saints here on earth, God shall recompence the same into our bosomes, both with bles∣sings in this life, and likewise in that that is to come. Deli∣uer we the poore and needie in the needeful time of trouble? the recompence is,* 1.1990 Blessed is he that considereth the poore and needie, the Lord shall deliuer him in the time of trouble. Are we mercifull vnto the poore, and do we sell them come good cheape? The recompence is, He that is mercifull,* 1.1991 rewardeth his owne soule: and blessing shall be vpon the head of him that selleth corne. Do we feed the hungrie, clothe the naked, visite the sicke, lodge the stranger, go to him that is in prison? The recompence is, Come ye blessed of my Father,* 1.1992 inherite ye the kingdome prepared for you from the foundations of the world: for I was an hungred, &c. In a word, are we ready to do good, to distribute, and to communicate according to our abilitie? The recompence is, we lay vp in store for our selues a good foundation against the time to come, to obtaine eternall life.* 1.1993 Not a cup of cold water, giuen vnto any in the name of a dis∣ciple, shal lose his reward. So mercifull, and gracious, and bountifull, and liberall is the Lord our God, as that he doth repay one good turne vnto our brethren, with an hundreth blessings from himselfe, and gifts of no value, with an eternall weight of glorie.

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

such recompence of reward vnto our workes; and a notable inducement to stirre vs vp vnto all workes of charitie. The same motiue the Preacher also vseth, where he saith, Cast thy bread vpon the waters,* 1.1994 for after many dayes thou shalt finde it: Cast thy bread vpon the waters, that is, breake thy bread vnto the hungrie, be mercifull and liberall vnto the poore; though thy almes may seeme to be cast vpon the waters, though it may seeme that thou shalt neuer haue thankes or ought else for that good thou doest: (for so too many thinke, that what they giue vnto the poore, they commit vnto a dead hand, that it perisheth, that afterwards there is no remembrance of it:) yet saith he, Cast thy bread vpon the waters. And why? he addeth a promise of mercie that shall follow vpon it, for after many dayes thou shalt finde it, that is, thy gift shall not pe∣rish, but thy God shall recompence it thee into thy bosome. Thou shalt finde it in thy basket, and in thy dough, and in the fruite of thy body, and the fruite of thy ground, in the fruite of thy cattell, in the increase of thy kine, and in the flockes of thy sheepe; or if not in these temporall blessings, yet in spi∣rituall graces; or if not now for a season, yet after many dayes, as the husbandman receiueth the increase of his corne, which when it was first sowne might seeme to haue perished; or if not in this life, yet certainely in the heauens when the Lord shall wipe all teares from thine eyes, and crowne thee with glorie and immortalitie. Here is then another kinde of reasoning then thy carnall sence and reason teacheth thee to make. Thou thinkest that y^e way to be rich, is to be sparing, to hold fast,* 1.1995 to giue away nothing that thou canst saue. But as our Sauiour saith, He that loueth his life, shall lose it. So I say, he that thus loueth his riches shall not be rich: but the way to keepe and to increase riches, is to bestow them on the poore. Where they seeme to be lost, there they shal be found; where they seeme to be cast vpon the waters, there they shalbe laid vp in heauen, where neither rust nor moath corrupt, and where theeues do not breake through nor steale.

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

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

Our Apostle therefore to meete with this doubtfulnesse, telleth vs that God that maketh this promise vnto vs is rich, and he will fulfill all our necessities through his riches. If a poore man make a large promise of great bountifulnesse, we may well doubt how he will be able to make good his pro∣mise. But if a rich man make such a promise, especially being a good man, and one that is wont to keepe promise, who will make any doubt of the performance of his promise? Now our God that vnto our workes of charitie hath made this pro∣mise to fulfill all our necessities, is rich.* 1.1996 For all the beasts of the forrest are his, and so are the cattell vpon a thousand hils: the whole world is his, and all that is therein. The eies of all waite vpon him,* 1.1997 and he giues them their meate in due season; he openeth his hand, and filleth all things liuing with plenteousnesse. All riches of grace and glorie, of this life, and of that that is to come, are with him, and vnto whom he will he giueth them. And therefore the Apostle telleth the Corinthians, saying,* 1.1998 God is able to make all grace to abound toward you, that ye alwaies hauing all sufficien∣cie in all things, may abound in euerie good worke. The Corinthi∣ans

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

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

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

of reward vnto them of their liberality towards him, not for their works sake as vpon desert, but for Christ Iesus sake one∣ly by grace. Whence I obserue how the promises of God touching the recompence of reward for our works, are made good vnto vs; the promises are made and payed only in Christ Iesus, not any way for the merit of our works seene or fore∣seene. In him God from the beginning loued vs, and made all his louing promises of his sweete mercies vnto vs, and in him partly now he doth, & partly hereafter shall make them good vnto vs through his riches with glory. This our Apostle wit∣nesseth where he saith,* 1.1999 that all the promises of God in Christ Ie∣sus are yea, and are in him Amen; that is, in him they are all made and performed, ratified and established. And the reason is plaine; for why doth he make or performe such promises vnto vs, but onely in his gracious loue and fauour towards vs, euery promise of his vnto vs being a testimonie of his loue to∣wards vs? And how doth he loue vs but onely in Christ Iesus, in whom alone he is well pleased?* 1.2000 His promises then vnto vs being made and performed onely in loue vnto vs, & his loue vnto vs being onely in Christ Iesus, it is plaine that all his pro∣mises are made and performed vnto vs in Christ Iesus alone. By him we are reconciled vnto God, and in him, through him, and for him we haue whatsoeuer we haue. So that whensoeuer any promise is made vnto vs throughout the whole Scripture, either of blessing for this life, or for that that is to come, of temporall or of eternall reward, of safetie from enemies, or of saluation in the heauens; still we are to lift vp our eyes vnto heauen where Christ Iesus sitteth at the right hand of God, & to know that in him alone both the promise is made, and shall be performed vnto vs, through the loue of God wherewith he loueth vs in him.

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

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

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

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

whereof is this, because the promises made of God are onely made in Christ Iesus: so that vntill such time as we be graf∣fed in Christ Iesus, and made one with him, we are meere strangers from the couenants of promise, and quite aliants from the commonwealth of Israel. Holy things are not for dogs, nor pearles for swine, nor the childrens bread for whelpes: his faithfull oath is vnto Abraham and his seede, and his holy promises vnto them that be at peace with him. And who are at peace with him but they that are in Christ Ie∣sus his Sonne, by whom we are reconciled vnto him? In vaine therefore do they looke after the promise that beare not fruite in the true vine Christ Iesus. Worldly blessings they may haue, and that in abundance.* 1.2001 For he maketh his Sunne to arise on the euill, and on the good, and sendeth raine on the iust and vniust. But the sure promises of grace and glory are vnto Iacob his people, and to Israel his inheritance. Will we there∣fore take comfort in his promises? The Spirit must witnesse vnto our spirit that we are in Christ Iesus. Will we lay hold on the promises as belonging vnto vs? So we may, if in the assurance of our soules we can crie, Abba, Father. And there∣fore as we loue and long to be partakers of the promises, so let vs in all things grow vp into him, which is the head, that is, Christ. Let vs be mercifull as our heauenly Father is merci∣full, and let vs do good vnto all, but especially vnto them that are of the houshold of faith. If we communicate vnto the necessities of the Saints, the Lord our God shall fulfill all our necessities through his riches with glorie in Christ Iesus. This promise is sure, because made in Christ Iesus, and belon∣geth vnto vs if we be in Christ Iesus, and walke worthy of Christ Iesus, abounding in this, and euery good worke vn∣till the day of Christ Iesus. Now one word of that wherewith the Apostle concludeth his Epistle, saying, Ʋnto God, euen the Father, &c.

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

both, to vse this or that speech as the occasions are. Second∣ly, I note that the Apostle saith, our Father. Not any but Christ alone saith, my Father. He when he speaketh of himselfe saith, my Father; when he speaketh of vs saith, your Father, as that place witnesseth where he saith,* 1.2002 I ascend vnto my Fa∣ther, and your Father, and to my God, and your God. He can one∣ly say, my Father, because he alone is his Sonne by eternall generation; we onely can say, our father, because we are one∣ly his sonnes by Adoption through Christ Iesus, and regene∣ration by his Spirit. Thirdly, I note that here he is called our God in respect of our creation, and our Father in respect of our regeneration: our God in respect of temporall, our Father in respect of eternall blessings. Now vnto God euen our Fa∣ther for both, euen for all be praise for euermore; that is, throughout all ages from generation to generation, that as his mercies endure for euer, so his name may be blessed and prai∣sed for euer.

Whence I obserue, that alwaies in all things God euen our Father is to be praised; write we, or speake we, remember we, or mention we temporall blessings, or spirituall graces, still he is to be praised. And the reason is; For of him, and through him, and for him are all things. In all things there∣fore let vs glorifie God through Iesus Christ, & let vs alwaies haue that song in our mouthes,* 1.2003 Praise, and glorie, and thanks, and honour, and power, and might be vnto our God for euermore, Amen. And as our Apostle concludeth this his Epistle with praise vnto the Lord, so let vs remember to praise our God for that it hath pleased him so often to assemble vs together to heare a great part of this Epistle opened vnto vs, and thence to be instructed in the things that belong vnto our peace. The beginning of this worke was his doing, and the continuance of this worke is his doing. Vnto him therefore euen God our Father be praise for euermore, Amen.

LECTVRE XCƲ.

PHILIP. 4. Verse 20.

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

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

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

odious names, and to heape on them most opprobrious spee∣ches that shall at any time so speake. But if we keepe the true patterne of the most wholesome words which we haue lear∣ned of our Apostle,* 1.2004 as he willeth vs, it is warrant enough for vs; and if we do so, whatsoeuer opprobrious name or speech is cast vpon vs, lights as well vpon him as vpon vs, and so long we neede not much to moue or trouble our selues thereat. The second thing which here by the way I note is, that the A∣postle saith, Ʋnto God, euen our Father. God he is the Father of our Lord Iesus Christ, and he is the Father of vs all. And hereupon he saith,* 1.2005 I ascend vnto my Father and your Father, vnto my God and your God. But not any but Christ alone when he speaketh of God, can say, my Father. The reason is in the difference of the manner how he and we are called sonnes. For in a large different manner are he and we called sonnes: he, by eternall generation of the substance of the Father, we one∣ly by Adoption through Iesus Christ his Sonne, and regene∣ration by his Spirit; he the onely begotten Sonne of God by nature, we all the sonnes of God, not by nature but by grace; nor onely as the Angels in respect of our creation, but in re∣spect of our Adoption and regeneration. Albeit therefore one God be the Father of our Lord Iesus Christ, and the Father of vs all, yet because of this different manner, how he is his and our Father, we cannot say as he, my Father, but onely our Father. Neither is it obserued that any saith with Christ, my Father,* 1.2006 as many say with Thomas, my Lord and my God. The third thing which by the way I note is, that in this and other like places where these speeches are thus ioyned together, our God is mentioned in respect of our creation, and our Father in respect of our regeneration; our God in respect of tempo∣rall blessings, and our Father in respect of spirituall graces, and eternall in the heauens. For as our God he created vs and made vs, but as our Father he adopted and redeemed vs by Christ, and renewed vs by his Spirit; as our God he gaue vs life, motion, and being; but as our Father he maketh vs to liue vnto his praise, to walke after the Spirit, and to be new creatures. So that the ioy and comfort of our soules is this, that our God is our Father, euen our mercifull and louing

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

The second thing which here I note is, the thing which is due vnto him, which is, glory, and honour, and praise, and thanksgiuing; as witnesse also the foure and twentie Elders saying, Thou art worthie, O Lord, to receiue glorie, and honour,* 1.2007 and power: For thou hast created all things, &c.

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

But for this time my meaning is to conclude all these in one short obseruation which is this, That alwaies in all things God euen our Father is to be praised: write we, or speake we, remember we with our selues, or mention we vnto others temporall blessings, or spirituall graces, for this life present, or for that that is to come, still he is to be praised. And to this the Apostles giue witnesse in euery place. Our Apostle con∣cluding his Epistle to the Romanes,* 1.2008 To God (saith he) onely wise, be praise through Iesus Christ for euer, Amen. And againe, Vnto him that is able to do exceeding abundantly aboue all that we aske or thinke, according to the power that worketh in vs, be praise

in the Church by Iesus Christ throughout all generations for euer, Amen.* 1.2009 And againe, Vnto the King euerlasting, immortall, inui∣sible, vnto God onely wise, be honour and glorie for euer and euer, Amen.* 1.2010 And the Apostle Peter, Let God in all things be glorified through Iesus Christ, to whom is praise and dominion for euer and euer, Amen. In which testimonies, to omit infinite others which might be brought to this purpose, ye see also the practise of the Apostles, that alwaies in all things they praised the euer∣liuing and onely wise God. And the reason why it should be so is euident and cleare, as the foure and twenty Elders yeeld it, where they cast their crownes before him and say, Thou art worthie O Lord to receiue glorie,* 1.2011 and honour, and power: For thou hast created all things, and for thy wills sake they are, and haue bene created.* 1.2012 Or as our Apostle yeeldeth the reason; Of him, and through him, and for him are all things; to him therefore be glorie for euer, Amen. But not to seeke after other reasons then our present text affoordeth: he is our God that hath created vs, formed vs, and made vs for his glorie: he is our Father, which hath blessed vs with all spirituall blessings in heauen∣ly things in Christ, and his mercies towards vs in Iesus Christ his Sonne are for euermore; therfore alwaies and in all things his name is to be blessed and praised.

But who is he that knowes not this, that God is alwaies in all things to be praised, and that there is great cause so to do? If the question be asked, one thing will be answered; but if the practise be looked into, another thing may bee iudged.* 1.2013 If we know it and do it not, it cannot be but that we shall be beaten with many stripes. And do we alwaies in all things praise the Lord? If ten lepers be clensed amongst vs of their leprosie, are there not nine of them that neuer returne backe to giue God praise? ten for one that neuer praise the Lord for his mercies? May not the Lord now take vp the complaint of Malachie, and say, A sonne honoreth his father, and a seruant his maister. If I then be a Father where is mine ho∣nour? And if I be a Maister, where is my feare? May he not say, An holy nation worshippeth their God, and good children honour their father. If I then be your God, where is my wor∣ship? If I be your Father, where is mine honour? I doubt not

but there are who with the Prophet say, Thou art my God,* 1.2014 and I will thanke thee, thou art my God, and I will praise thee. But is it one of ten? Nay, might we not go into a citie, and with Abraham beginne at fiftie, and come downe to ten, and yet not finde ten such there? We haue certaine words of course which we vse, as to say, God be blessed, God be praised, I thanke God, I praise God; but commonly they come but from the lippes. It is not with vs as it was with Marie, that we can say, My soule doth magnifie the Lord,* 1.2015 and my spirit re∣ioyceth in God my Sauiour. For though we blesse God with our mouthes, yet do we dishonour him in the wayes of our liues.

If ye say with them in Malachie,* 1.2016 Wherein haue we despi∣sed thy name? wherein haue we dishonoured our God? I tell you, in that ye haue profaned his holy Sabboths. And if ye say vnto me, Wherein haue we profaned them? I tell you out of the Prophet, In that therein ye haue done your owne wil, and not the wil of the Lord? For, not to speake of your absenting of your selues, some of you, from your Churches on that day, when ye should come thither (as it were) to his Schoole, there to heare his voice, to learne his most holie will, and to be instructed in the things that belong vnto our peace; not to speake of your fruitlesse and vnnecessarie tal∣king, on that day, in your houses, or at your doores, or as ye walke abroad, when ye should either meditate with your selues, or conferre with others of the things that ye haue heard at the Church out of the word; not to speake of your running vp and downe with your wares, of your selling of your wares euen in open shop, and of doing the workes of your calling on the Sabboth day, when ye should be either preparing your selues in all holie reuerence to the hearing of the word, or else be present in the congregation at the hearing of the word, or else be meditating or conferring of the things that ye haue heard; not, I say, to speake of these and many such like things whereby the Lord his Sabboths are profaned, in that your owne wil is onely done, and the Lord his wil neglected; what wil ye say vnto piping, and dancing, and drinking, and lording, and ladying, and may-gaming on that day? Is this the Lord his will, or is it your owne

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

Beloued, being occasioned at this time to speake of our dishonouring of God, whom we ought to praise and honour alwayes, and in all things, I haue instanced onely in this one point of our dishonouring of God, both because the profanation of the Sabboth is one of the greatest dishonours of God, and one wherein we too too much, and too too grossely offend.* 1.2017 Did not your fathers (said Nehemiah to the ru∣lers of Iudah) breake the Sabboth, and our God brought all this plague vpon vs, and vpon this citie, yet ye increase the wrath vpon Israel by breaking the Sabboth? Consider your owne waies in your hearts, and be thinke your selues well, whether amongst other our sins, the breaking of our sabboths haue not broght heauy plagues vpon vs. And do ye yet increase the wrath vp∣pon

Israel by breaking his Sabboth? Marke well what I say, and the Lord giue you a right vnderstanding in all things. The Lord is alwayes and in all things to be honoured and praised. Let vs not in this or any other thing dishonour his holy Name. Let vs in all things glorifie God through Iesus Christ, and let vs alwayes haue that Song in our mouthes, Praise, and glorie, and honour, and thankes, and power,* 1.2018 and might be vnto our God for euermore, Amen. And as our Apostle con∣cludeth this his Epistle with praise vnto the Lord, so let vs remember to praise God euen our Father, for that it hath pleased him so often to assemble vs together to heare a great part of it opened vnto vs, and thence to be instructed in the things that belong vnto our peace. The beginning of this worke was his worke, and the continuance of it is his worke: vnto him therefore, euen God our Father, be praise for euer∣more, Amen.

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

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

The second thing which here I note is, that the Apostle sa∣luteth the Saints in Christ Iesus. Whence I obserue that the name and title of Saints is fitly and truly giuen vnto men vp∣pon earth,* 1.2019 All my delight, saith Dauid, is vpon the Saints that are on the earth, and vpon such as excell in vertue. And the Apostle in all his Epistles still writeth vnto the Saints and faithfull brethren, as ye may see in the beginning of all his Epistles. But who on earth are fitly and truly called Saints? Euen they that being purified by faith, and sanctified by the Spirit, and washed in the bloud of the Lambe, deny vngodlinesse and worldly lusts, and liue soberly, and righteously, and godly in this present world. For they that are such, are led by the Spi∣rit of God; they haue put on the Lord Iesus Christ, and he is made of God vnto them wisedome, and righteousnesse, and sanctification, and redemption. Yea but are not all the sonnes of men so long as they dwell in these houses of clay, vnrighte∣ous and vnholy? How then can any in this life be fitly and tru∣ly called Saints?* 1.2020 True it is that He layeth folly vpon his Angels, and that the heauens are not cleane in his sight, and that truly and

properly the Lord onely is holy, and that of all the sonnes of men it is most truly said, that there is none that doth good, and sinneth not, no not one. Yet in Christ Iesus all the seede which is according vnto promise, is counted holy: holy, for that he is made of God vnto them sanctification and holines; holy, for that they are washed from their sinnes by the bloud of the Lambe, and sanctified by the Spirit of grace; holy for that what is wanting in their obedience and holinesse, is hid and couered in the perfect obedience and holinesse of Christ Iesus; and holy for that sanctified desire which is in them af∣ter holinesse. And therefore our Apostle writing to the Co¦rinthians, saith, Ye are washed, ye are sanctified,* 1.2021 ye are iustified in the name of the Lord Iesus, and by the Spirit of our God: Ye are sanctified, that is, ye are made Saints, and holy. So that how∣soeuer, in themselues, all the sonnes of men be vnrighteous and vnholy, yet euen in this life all the Israel of God in Christ Iesus, are fitly and truly called Saints in such sort as hath bene said.

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

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

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

Whence I obserue, that in letters sent vnto men absent, these formes of speeches haue not bene vnusuall or misliked, to say, The brethren salute thee, or, Salute the brethren. All the brethren (saith the Apostle) greete you.* 1.2022 And againe, Sa∣lute the brethren, &c.

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

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

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

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

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

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

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

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

should make a good profession; and though there were no way for vs but to be cast into the hote fierie fornace, yet should we with the three children protest,* 1.2023 We will not serue thy gods, nor worship thy golden image which thou hast made and set vp.

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

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

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

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

Laus omnis soli Deo.

FINIS.

Notes

• * 1.1

  Act. 16.12.
• * 1.2

  Act. 26.10.
• * 1.3

  11.
• * 1.4

  1 Tim. 1.13.
• * 1.5

  Act. 22.4.
• * 1.6

  Gal. 1.13.
• * 1.7

  1 Tim 1.13.
• * 1.8

  16.
• * 1.9

  Luc. 7.38.
• * 1.10

  Mat. 11.29.
• * 1.11

  Phil. 2.3.
• * 1.12

  Mat. 28.19, 20.
• * 1.13

  Num. 24.13.
• * 1.14

  1 Cor. 4.2.
• * 1.15

  Phil. 2 21.
• * 1.16

  Act. 20.24.
• * 1.17

  1 Cor. 4.1.
• * 1.18

  2 Cor. 5.20.
• * 1.19

  Act. 9.15.
• * 1.20

  Rom. 6.3,
• * 1.21

  4.
• * 1.22

  Act. 20.28.
• * 1.23

  Act. 1.17, 18.
• * 1.24

  1 Cor. 3.6.
• * 1.25

  Act. 2.41.
• * 1.26

  Act. 16.14.
• * 1.27

  Esay 55.10,
• * 1.28

  11.
• * 1.29

  2 Cor. 2.15,
• * 1.30

  16.
• * 1.31

  1 Chro. 12.18.
• * 1.32

  Iud. 6.23. Luk. 24.36.110.5.
• * 1.33

  Ioh. 17.
• * 1.34

  Psal. 120.4.5.6.
• * 1.35

  Iam. 1.17.
• * 1.36

  Psal. 103.
• * 1.37

  Mat. 6.9.
• * 1.38

  Ioh. 6.68.
• * 1.39

  Rom 10.14.
• * 1.40

  Rom. 3.24. Ephes. 2.8. 1 Cor. 15.10.
• * 1.41

  Rom 11.6.
• * 1.42

  Joh. 14.1.
• * 1.43

  Apoc. 6.16.
• * 1.44

  2 Cor. 5.18.
• * 1.45

  Ephes. 1.5.
• * 1.46

  Joh. 20 17.
• * 1.47

  Dr. Rain. Iob 34.36.
• * 1.48

  1 Tim. 2.5.
• * 1.49

  Heb. 4.16.
• * 1.50

  Heb. 7.25.
• * 1.51

  Cant. 5.10.
• * 1.52

  Ps. 101.1.119.13.15.145 5.35.28.
• * 1.53

  Cant. 4.15.5.10.11.
• * 1.54

  Mat. 12.34.
• * 1.55

  Col. 4.6.
• * 1.56

  1 Tim. 2.1.
• * 1.57

  1 Thess 5.18.
• * 1.58

  Leuit. 7.12.
• * 1.59

  Gen. 14.20.
• * 1.60

  Exod. 15.1.
• * 1.61

  Luc. 17.18.
• * 1.62

  2 Tim. 3.2.
• * 1.63

  Psal. 50.23.
• * 1.64

  Phil. 4.6.
• * 1.65

  Col. 2.6, 7.
• * 1.66

  Jam. 1.17.
• * 1.67

  1 Joh. 1.3.
• * 1.68

  1 Pet. 2.9, 10.
• * 1.69

  1 Pet. 1.3.23.
• * 1.70

  2 Tim. 3.15.
• * 1.71

  Psal. 116.12, 13, 17.
• * 1.72

  2 Ioh. 9.
• * 1.73

  10.
• * 1.74

  Act. 17.11.
• * 1.75

  1 Tim. 4.1.
• * 1.76

  Heb. 4 16.
• * 1.77

  1 Cor. 14.18.
• * 1.78

  Psal. 118.28.
• * 1.79

  Luc. 1.46.
• * 1.80

  Gen. 15.2.
• * 1.81

  25.21.
• * 1.82

  32.11.
• * 1.83

  Psal. 119.97.
• * 1.84

  54.
• * 1.85

  111.
• * 1.86

  Luc. 17.5.
• * 1.87

  2 Tim. 1.3.
• * 1.88

  Eph 6.19.
• * 1.89

  20.
• * 1.90

  Colos. 4.3.
• * 1.91

  Matth. 7.7.
• * 1.92

  Ap••c. 2.5.
• * 1.93

  Matth. 21.43.
• * 1.94

  Am••s 8.11.
• * 1.95

  Prou. 29.18.
• * 1.96

  1 Pet 1.3.23.2.2.
• * 1.97

  Heb. 12.22, 23, 24.
• * 1.98

  Rom. 1.16.
• * 1.99

  Rom. 12.12. 1 Thess. 5.17. Luc. 18.1.
• * 1.100

  Jam. 4.3.
• * 1.101

  Rom. 1.8.
• * 1.102

  Jam. 1.21.
• * 1.103

  Eph. 4.15.
• * 1.104

  Iam. 1.17.
• * 1.105

  Psal. 145.14, 15, 16.
• * 1.106

  1 Sam. 2.6.
• * 1.107

  2 Sam. 22.1.
• * 1.108

  2 Cor. 1.3,
• * 1.109

  4.
• * 1.110

  1 Cor. 10.13.
• * 1.111

  Esay 43 7. Act. 17 28. Eph. 1.
• * 1.112

  Col. 3.11.
• * 1.113

  Exod. 14 15.
• * 1.114

  Exod. 55.
• * 1.115

  2 Chr. 20.6.
• * 1.116

  26.
• * 1.117

  Esay 38.2, 3.
• * 1.118

  10.20.
• * 1.119

  1 Sam. 1.10.
• * 1.120

  2.1.
• * 1.121

  Esay 63.16.
• * 1.122

  2 Chr. 6.30.
• * 1.123

  Psal. 84.11.
• * 1.124

  1 Tim. ••.5.
• * 1.125

  Gen. 48.16.
• * 1.126

  Exod. 32.13.
• * 1.127

  Apoc. 5.8.
• * 1.128

  Psal. 50.
• * 1.129

  Deut. 10.20.
• * 1.130

  Matth. 4.10.
• * 1.131

  Exod. 20.3.23.
• * 1.132

  Rom. 10.14
• * 1.133

  1 Tim. 2.5. Rom. 8.34.
• * 1.134

  Heb. 4.16. Ioh. 16.23.
• * 1.135

  Psal. 68.26. 55.17.
• * 1.136

  Ioh. 13.1.
• * 1.137

  Ioh. 4.14.
• * 1.138

  1 Ioh. 3.9.
• * 1.139

  Ioh. 6.37.
• * 1.140

  Rom. 11.29.
• * 1.141

  1 Sam. 17.37.
• * 1.142

  Rom. 6.35.
• * 1.143

  38.
• * 1.144

  39.
• * 1.145

  2 Tim. 1.12.
• * 1.146

  Psal. 77.7.8.9. 88.14.15.16.
• * 1.147

  2 Cor. 12.7.
• * 1.148

  8.
• * 1.149

  1 Sam. 15.29.
• * 1.150

  Psal. 51.17.
• * 1.151

  Apoc. 21.6.
• * 1.152

  Esay 55.1.
• * 1.153

  1 Cor 4 7.
• * 1.154

  Mat. ••••
• * 1.155

  oh. 6.44.
• * 1.156

  Cant. 1.4.
• * 1.157

  1 Cor. 3.6.
• * 1.158

  2 Cor. 5 18.
• * 1.159

  Gal. 1.••6.
• * 1.160

  Ephes. 2.8. Rom. 10.17.
• * 1.161

  Rom. 6.23.
• * 1.162

  Rom. 1.16.
• * 1.163

  1 Cor. 2.14.
• * 1.164

  Rom. 8.7.
• * 1.165

  Gen 6 5.
• * 1.166

  Rom 3 18.
• * 1.167

  Phil. 2.13.
• * 1.168

  Rom. 3.4.
• * 1.169

  Esay 54.13. Ioh. 6.45.
• * 1.170

  1 Cor. 1.8.
• * 1.171

  Rom. 10.38.
• * 1.172

  1 Cor. 13.7.
• * 1.173

  Rom. 14.4.
• * 1.174

  1 Thess. 1.4.
• * 1.175

  Heb. 11.36, 37, 38.
• * 1.176

  2 Tim. 1.16, 17, 18.
• * 1.177

  2. Tim. 1.18.
• * 1.178

  16.
• * 1.179

  1 Thess. 1.6.
• * 1.180

  Mat. 13 12.
• * 1.181

  2 Tim. 4.16.
• * 1.182

  2. Pet. 1.1.
• * 1.183

  Hebr. 3.1.
• * 1.184

  Phil. 1.29.
• * 1.185

  Act. 5.41.
• * 1.186

  2 Cor. 11.
• * 1.187

  1 Pet. 4.15,
• * 1.188

  16.
• * 1.189

  Rom. 5.3.
• * 1.190

  8.29.
• * 1.191

  Matth. 5.10.
• * 1.192

  11▪
• * 1.193

  12.
• * 1.194

  Joh. 21.19.
• * 1.195

  2 Cor. 12.
• * 1.196

  Phil. 1.14.
• * 1.197

  2 Cor. 4.16.
• * 1.198

  Psal. 119.71.
• * 1.199

  67.
• * 1.200

  2 Cor. 1.8.
• * 1.201

  Mat. 26.38.
• * 1.202

  Gal. 6.17.
• * 1.203

  2 Cor. 4.10.
• * 1.204

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.205

  Deut. 6 13.
• * 1.206

  Heb. 6.16.
• * 1.207

  Exo. 22.10.11.
• * 1.208

  Gen. 21.23. 26.31. 31.53.
• * 1.209

  Esay 45.23. Heb. 6.13.
• * 1.210

  Es. 19.18.
• * 1.211

  Ier. 4.2.
• * 1.212

  5.7.
• * 1.213

  Ier. 4 2.
• * 1.214

  Matth. 5.34, 35, 36, 37. Jam. 5.12.
• * 1.215

  Mat. 5 17.
• * 1.216

  Amos 8.14.
• * 1.217

  Ier. 5.7.
• * 1.218

  Matth. 23.20, 21, 22.
• * 1.219

  Zac. 5.3, 4.
• * 1.220

  Eccl. 23.11.
• * 1.221

  9. 10.
• * 1.222

  R••m. 13.8.
• * 1.223

  1 Tim. 4.12.
• * 1.224

  1 Thess 3.12.
• * 1.225

  Rom. 1.11.
• * 1.226

  Rom. 12.9.
• * 1.227

  1 Pet. 1.22.
• * 1.228

  Gen. 33.3.
• * 1.229

  1 Thes. 2.7.
• * 1.230

  8.
• * 1.231

  11.
• * 1.232

  Exod. 28.12.
• * 1.233

  29.
• * 1.234

  Heb. 5.14.
• * 1.235

  1 Thess. 5.17.
• * 1.236

  Jam. 1.5.
• * 1.237

  1 Thess. 3.12.
• * 1.238

  Matth. 14.31.
• * 1.239

  Ephes. 6.20.
• * 1.240

  Psal. 119.
• * 1.241

  Matth. 6.6.
• * 1.242

  Math. 18.20.
• * 1.243

  21, 22.
• * 1.244

  Heb. 6.1.
• * 1.245

  Psal. 3.12.
• * 1.246

  Apoc. 3.16.
• * 1.247

  Psal. 68 28.
• * 1.248

  1 Thess. 3.12.
• * 1.249

  2 Cor. 8.
• * 1.250

  Deut. 15 7.11.
• * 1.251

  1 Ioh. 4 20. Rom. 12.10. Heb. 13.1. 1 Pet. 4.8.
• * 1.252

  Psal. 133.1.
• * 1.253

  1 Ioh. 4.16.
• * 1.254

  1 Cor. 14.20.
• * 1.255

  Mat. 18 3.
• * 1.256

  Heb. 6.1.
• * 1.257

  Matth. 25.30.
• * 1.258

  Ioh. 5.39.
• * 1.259

  2 Pet. 3.18.
• * 1.260

  Col. 3.16.
• * 1.261

  Gal. 6.13.
• * 1.262

  Deut. 6.6.
• * 1.263

  Joh. 17.3.
• * 1.264

  Psal. 1.2.
• * 1.265

  Chrys.
• * 1.266

  Jos. 1.8.
• * 1.267

  Phil. 3.10.
• * 1.268

  Psal. 34.8.
• * 1.269

  Psal. 34.6.
• * 1.270

  Psal. 34.7.
• * 1.271

  1 Sam. 17.37.
• * 1.272

  Matth. 16.18.
• * 1.273

  1 Cor. 13.2.
• * 1.274

  Gal. 6.10.
• * 1.275

  Gal. 1.14.
• * 1.276

  Rom. 10.2.
• * 1.277

  Gal. 4.18.
• * 1.278

  Rom. 2.18.
• * 1.279

  1 Cor. 8.1.
• * 1.280

  1 Thess. 5.21. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.281

  Act. 17.11.
• * 1.282

  Psal. 49.20.
• * 1.283

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.284

  1 Cor. 5.6.7.
• * 1.285

  Matth. 16.12.
• * 1.286

  1. Tim. 5.22.
• * 1.287

  Gal. 3.3.
• * 1.288

  Luk. 9.62.
• * 1.289

  Col. 1.9 10.
• * 1.290

  Joh. 15 5.
• * 1.291

  8.
• * 1.292

  Act. 9.36.
• * 1.293

  Col. 1.10.
• * 1.294

  Joh. 15.8.
• * 1.295

  5.
• * 1.296

  Esay 61.3.
• * 1.297

  Math. 9.
• * 1.298

  vers 9.
• * 1.299

  Tit. 1.15.
• * 1.300

  Heb. 1••.6.
• * 1.301

  2 Cor. 3.5.
• * 1.302

  13.
• * 1.303

  Apoc. 5.13.
• * 1.304

  1 Cor. 10.31.
• * 1.305

  Matth. 5.16.
• * 1.306

  1 Pet. 2.12.
• * 1.307

  Euseb. l. 2. c. 25.
• * 1.308

  Exod. 1.
• * 1.309

  10.
• * 1.310

  13.14.
• * 1.311

  15.
• * 1.312

  12.
• * 1.313

  Dan. 3 8.
• * 1.314

  20.21.
• * 1.315

  27.
• * 1.316

  28.
• * 1.317

  29.
• * 1.318

  Psal. 2 1.
• * 1.319

  2 Tim. 2.9.
• * 1.320

  Act. 28 31.
• * 1.321

  Matth. 14.
• * 1.322

  26.27.
• * 1.323

  Act. 23.11.
• * 1.324

  Amos 7.13.
• * 1.325

  Mat. 27.57
• * 1.326

  Ioh. 19.39.
• * 1.327

  1 Cor. 3.3.
• * 1.328

  1 Pet. 4.10
• * 1.329

  Is. 58.1.
• * 1.330

  1 Tim. 3.9.
• * 1.331

  Mat. 23.3.
• * 1.332

  Act. 7.25.
• * 1.333

  Rom. 8.19.
• * 1.334

  Rom. 8.28.
• * 1.335

  Rom. 8.7. 2 Tim 2.12.
• * 1.336

  2 Thess. 1.6.7.10.
• * 1.337

  Apoc. 7.15.16
• * 1.338

  17
• * 1.339

  14.
• * 1.340

  2 Cor. 4.17.
• * 1.341

  Heb. 12.1.
• * 1.342

  1.
• * 1.343

  2.
• * 1.344

  2 Cor. 1.5.
• * 1.345

  Ps. 145.18.
• * 1.346

  Act. 12.5.
• * 1.347

  2 Cor 11.
• * 1.348

  Rom. 8.18.
• * 1.349

  Iam. 5.16.
• * 1.350

  Ioh. 15.7.
• * 1.351

  16.23.
• * 1.352

  Mat. 21 22.
• * 1.353

  Vers 22.
• * 1.354

  Mat 21.22
• * 1.355

  Mat. 7.7.
• * 1.356

  Rom. 8.9.
• * 1.357

  Gal. 4.6.
• * 1.358

  Psal 30.3.11.
• * 1.359

  Act. 12.17.
• * 1.360

  Apoc. 2.10.
• * 1.361

  Apoc. 12.15
• * 1.362

  1 Pet. 1.7.
• * 1.363

  2 Cor. 4.17.
• * 1.364

  Iam. 1.12.
• * 1.365

  Psal. 121.1.
• * 1.366

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

  Mat. 9.28.
• * 1.368

  29
• * 1.369

  Ps. 25.20.
• * 1.370

  Heb. 6.19.
• * 1.371

  Rom. 5.4.
• * 1.372

  Heb. 10.23.
• * 1.373

  1 Cor. 6.20.
• * 1.374

  Rom. 5.4.
• * 1.375

  1 Sam 17.37.
• * 1.376

  Dan. 3.16.17.18.
• * 1.377

  Iob 21.8.9.10.
• * 1.378

  Luc. 12.19.
• * 1.379

  Iob 3.11.12
• * 1.380

  6.9.7.15.
• * 1.381

  Esay 43.7
• * 1.382

  Mat. 5.16.
• * 1.383

  1 Cor. 10.31
• * 1.384

  1 Cor. 6.20.
• * 1.385

  1 Pet. 2.12.
• * 1.386

  Hos. 4.2.
• * 1.387

  Luc. 22.50.
• * 1.388

  Phil. 2.17.
• * 1.389

  Ps. 116.13.
• * 1.390

  Apoc. 14.13
• * 1.391

  1 Sam. 25.37.
• * 1.392

  Exo. 32.32.
• * 1.393

  Rom. 9.3.
• * 1.394

  1 Cor. 13.5.
• * 1.395

  Exo. 32.32.
• * 1.396

  Rom 9.3.
• * 1.397

  1 Sam. 25.37.
• * 1.398

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.399

  2 cor 5.8.
• * 1.400

  Luc 2.29.
• * 1.401

  Iob. 3.11.6 9 7.15
• * 1.402

  Psal. 55.5.
• * 1.403

  2 Cor. 5.6.
• * 1.404

  Eph. 5.32.
• * 1.405

  Heb. 11.13.
• * 1.406

  Psal. 120.••
• * 1.407

  Job 14.1.
• * 1.408

  7.1. Matt. 6.34.
• * 1.409

  Ap. 14.13.
• * 1.410

  1 Reg. 19.4
• * 1.411

  Luk. 23.46.
• * 1.412

  Act. 7.59.
• * 1.413

  Luk. 16.22
• * 1.414

  Luk. 23.43.
• * 1.415

  Matt. 22.32.
• * 1.416

  2 Cor. 5.1.
• * 1.417

  Act. 5.25.
• * 1.418

  Ioh. 3.15.
• * 1.419

  Phil. 3.12.
• * 1.420

  2 Cor. 5.6.
• * 1.421

  Math. 28.20 Ioh. 12.8.
• * 1.422

  Gen. 22.10
• * 1.423

  Ex. 32.32.
• * 1.424

  Rom. 9.3.
• * 1.425

  Phil. 2.4.
• * 1.426

  2 Cron. 24.2.17.
• * 1.427

  Psay 3 2.
• * 1.428

  Ezec. 34.10
• * 1.429

  Heb. 13.17.
• * 1.430

  1 Thes. 5.12.13.
• * 1.431

  Gal. 6.6.
• * 1.432

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.433

  2 Tim. 4.17.
• * 1.434

  Psal. 50.
• * 1.435

  Act. 23.11.
• * 1.436

  Act. 12.12.
• * 1.437

  14.
• * 1.438

  16
• * 1.439

  Luk. 10.16.
• * 1.440

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.441

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.442

  1 Thes. 2 12.
• * 1.443

  Eph. 4.1.
• * 1.444

  Tit. 2.5.
• * 1.445

  Rom. 2.21.22.23.24.
• * 1.446

  EZ. 36.20.
• * 1.447

  Tit. 2.10.
• * 1.448

  1 Pet. 2.2
• * 1.449

  1 Pet. 3.1.
• * 1.450

  Mat. 5.16.
• * 1.451

  Gal. 6.16.
• * 1.452

  Tit 2.11.12.
• * 1.453

  Tit. 1.16.
• * 1.454

  Heb. 12.14
• * 1.455

  Mat. 18.7.
• * 1.456

  Gal. 1.10.
• * 1.457

  EZek 33.31
• * 1.458

  Iohn 8.31.
• * 1.459

  Ioh. 13.35.
• * 1.460

  2 Tim. 4.7.
• * 1.461

  1 Ioh. 5.4.
• * 1.462

  Eph. 6.16.
• * 1.463

  Mat. 10.28
• * 1.464

  Mat. 10.28.
• * 1.465

  Job 1. & 2.
• * 1.466

  Act. 7.59.
• * 1.467

  Dan. 3.19.21.27.
• * 1.468

  Luc. 12.32.
• * 1.469

  2 Reg. 6.16.
• * 1.470

  Rom. 8.31.
• * 1.471

  Mat. 4.1.
• * 1.472

  Mat 10.23 Tit. 3.2.
• * 1.473

  1 Pet. 5.8.
• * 1.474

  Ioh. 16.33.
• * 1.475

  Act. 23.11. Luc. 12.32. Ioh. 16.33.
• * 1.476

  Mat. 10.26 28.31.32.33.
• * 1.477

  38.39.
• * 1.478

  Psal. 34 21.
• * 1.479

  2 Thess. 1.6.7.
• * 1.480

  Gal. 1.13.
• * 1.481

  Ier. 28.16.29 25. Amos 7.17.
• * 1.482

  2 Th. 1.4.5.
• * 1.483

  Gal. 6.17.
• * 1.484

  2 Tim. 2.12
• * 1.485

  Matt. 5.10.
• * 1.486

  Rom. 8.15.
• * 1.487

  Rom. 6.23.
• * 1.488

  Mat. 10.22
• * 1.489

  2 Tim. 2.5. Hab. 6.6.
• * 1.490

  2 Thess. 1.6.7.
• * 1.491

  Rom. 6.23.
• * 1.492

  Iam. 2.13.
• * 1.493

  Mat. 5.10
• * 1.494

  2 Tim. 2.12
• * 1.495

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.496

  Joh. 6.65.
• * 1.497

  35.
• * 1.498

  37.
• * 1.499

  Heb. 12.2.
• * 1.500

  2 Cor. 4.13.
• * 1.501

  Rom. 10.17.
• * 1.502

  Act. 16.1.
• * 1.503

  Act. 2.37.
• * 1.504

  2 Thess. 3.2. Tit. 1.1.
• * 1.505

  Jam. 1.17.
• * 1.506

  1 Cor. 15.10
• * 1.507

  Mar. 9.24.
• * 1.508

  Ioh. 18.11.
• * 1.509

  Act 5.41.
• * 1.510

  1 Pet. 4.15.
• * 1.511

  1 Pet. 1.5.
• * 1.512

  Gal. 4.29.
• * 1.513

  P••••
• * 1.514

  1 Pet. 4.12.
• * 1.515

  Rom. 12.16.
• * 1.516

  Vers. 8.
• * 1.517

  1 Cor. 4.15. 1 Joh. 2.1.
• * 1.518

  Gal. 3.1.
• * 1.519

  1 Cor. 4.21. Philem. 8.
• * 1.520

  2 Thes. 2.1.2.
• * 1.521

  1 Cor 9.11.
• * 1.522

  Joh. 14.15
• * 1.523

  Philem. 17.
• * 1.524

  Prou. 1.10.11.12.
• * 1.525

  Act. 2.14.
• * 1.526

  41.46.
• * 1.527

  Eph. 4.1.
• * 1.528

  Gal. 1.6.
• * 1.529

  1 Cor. 13.9.
• * 1.530

  1 Ioh. 1.8.
• * 1.531

  ver. 10.
• * 1.532

  Eph. 5.27.
• * 1.533

  Ro. 12.16.
• * 1.534

  1 Cor. 1.10.
• * 1.535

  2 Cor. 13.11.
• * 1.536

  Rom. 15.5.
• * 1.537

  Eph. 4.5.
• * 1.538

  Ioh. 17.21.
• * 1.539

  Phil. 3.16.
• * 1.540

  Bez. epist. 5.
• * 1.541

  Vide Par. in Iren. cap. 26.
• * 1.542

  Psal. 50.
• * 1.543

  Ps 133.1.
• * 1.544

  Ex. 30.23.
• * 1.545

  Act. 4.32.
• * 1.546

  Gal. 5.20.24.
• * 1.547

  Pro. 26.21.
• * 1.548

  2 Chro. 18.
• * 1.549

  Ier. 15.10.
• * 1.550

  Gal. 5.26.
• * 1.551

  Eph. 4.2.
• * 1.552

  Col. 3.12.
• * 1.553

  Luc. 18.11.
• * 1.554

  Rom. 12.01
• * 1.555

  1 Pet. 5.5.
• * 1.556

  Colos. 2.18.
• * 1.557

  Psa. 45.13.
• * 1.558

  Rom. 12.10
• * 1.559

  Luc. 14.7.
• * 1.560

  Math. 11.••0. Ioh. 13.••5.
• * 1.561

  Rom. 9.5.
• * 1.562

  Coloss 29.
• * 1.563

  Act. 20.28
• * 1.564

  2 Pet. 1.4.
• * 1.565

  Act. 20.28.
• * 1.566

  Hos. 4.1.1.
• * 1.567

  Gal. 4.4.
• * 1.568

  Mat. 5.17.
• * 1.569

  Luc. 2.39.
• * 1.570

  Es. 35.5, 6.
• * 1.571

  61.1, 2.
• * 1.572

  53.12.
• * 1.573

  Mat. 3.15.
• * 1.574

  Gal. 4.5.
• * 1.575

  Rom. 8.4.
• * 1.576

  Rom. 3.19.
• * 1.577

  1 Joh. 2.6.
• * 1.578

  4.
• * 1.579

  5.
• * 1.580

  Esay 53.4.
• * 1.581

  Heb. 2.14. Rom. 8.1.
• * 1.582

  Math. 16.28.
• * 1.583

  Gal. 3.24.
• * 1.584

  Hos. 5.15. 2 Pet. 1.4.
• * 1.585

  Pro. 22.4.
• * 1.586

  15.33.
• * 1.587

  3.34.
• * 1.588

  Pro. 29.23
• * 1.589

  18.12.
• * 1.590

  Heb. 2.9.
• * 1.591

  Luc. 24.26.
• * 1.592

  Psal. 110.7
• * 1.593

  Act. 14.22.
• * 1.594

  Ps. 119.67.71.
• * 1.595

  2 Tim. 2.11.12.
• * 1.596

  Heb. 9.12.
• * 1.597

  Rom. 8.18.
• * 1.598

  Luk. 17.10.
• * 1.599

  Iam. 2.10.
• * 1.600

  Act. 2.31.
• * 1.601

  Psal. 34.18.
• * 1.602

  1 Pet. 4.15 16
• * 1.603

  1 Pet. 4.19
• * 1.604

  Esay 53.9.
• * 1.605

  Colos. 3.1.
• * 1.606

  Rom. 6.4.
• * 1.607

  Eph. 5.14.
• * 1.608

  1 Co. 15.20
• * 1.609

  Rom. 8.11.
• * 1.610

  Apec. 20.6.
• * 1.611

  Eph. 1.21.
• * 1.612

  Heb. 2.9.
• * 1.613

  Eph. 1.20.
• * 1.614

  21.
• * 1.615

  Ioh. 17.5.
• * 1.616

  Mat. 28.18
• * 1.617

  Rom. 1.4.
• * 1.618

  Ioh. 14.2.
• * 1.619

  1 King. 1.40.
• * 1.620

  Rom. 8.33.
• * 1.621

  34.
• * 1.622

  Psal. 91.1.2.3. &c.
• * 1.623

  Psal. 2.9.
• * 1.624

  Luc. 19.27.
• * 1.625

  Act. 10.33.
• * 1.626

  Esa. 45.23.
• * 1.627

  Ap 5.12.
• * 1.628

  H••b. 1.14.
• * 1.629

  1 Sa. 15.22
• * 1.630

  1 Sa. 15.23
• * 1.631

  1 Cor. 15 25
• * 1.632

  Esa. 30.33.
• * 1.633

  Deut. 6.13.
• * 1.634

  Iob 1.12.2.6.
• * 1.635

  Mar. 5.13. Esa. 7.18.19.
• * 1.636

  Apoc. 7.3.
• * 1.637

  16.1.2.
• * 1.638

  Luc. 8.
• * 1.639

  28.
• * 1.640

  30.31.
• * 1.641

  32.
• * 1.642

  Iam. 2.19.
• * 1.643

  1 Ioh. 1.7.
• * 1.644

  Ap. 14.13.
• * 1.645

  Apoc. 7.9.
• * 1.646

  12.
• * 1.647

  Ro. 10.10.
• * 1.648

  Joh. 12.42.
• * 1.649

  43.
• * 1.650

  Tit. 1.16.
• * 1.651

  Mat. 23.25
• * 1.652

  Mat. 23.27.
• * 1.653

  Esa. 42 5.8.
• * 1.654

  1 Joh. 2.2.
• * 1.655

  Malac. 1.6.
• * 1.656

  Luk. 12 9.
• * 1.657

  Joh. 5.23.
• * 1.658

  Esa. 43.7.
• * 1.659

  Psal. 2.11.
• * 1.660

  Mat. 11.29
• * 1.661

  1 Tim. 1.15.
• * 1.662

  Ioh. 2.1.2.
• * 1.663

  Esa. 53.9.
• * 1.664

  Gal. 4.4.5.
• * 1.665

  Rom. 8.4.
• * 1.666

  Eph. 4.15.
• * 1.667

  Ioh. 8.31.
• * 1.668

  Mat. 13.
• * 1.669

  2 Pet. 2.22.21.
• * 1.670

  Iam. 3.2.
• * 1.671

  1 Ioh. 1.8.
• * 1.672

  Heb. 12.14.
• * 1.673

  Eph. 2.8.9.
• * 1.674

  Rom. 8.3.
• * 1.675

  Rom. 4.2.
• * 1.676

  4.
• * 1.677

  11.6.
• * 1.678

  Tit. 3.5.
• * 1.679

  Eph. 6.13.
• * 1.680

  Job 10.27.28.17.2
• * 1.681

  Eph. 2.8.9.10.
• * 1.682

  Tit. 3.5.
• * 1.683

  8.
• * 1.684

  Joh. 15.2.
• * 1.685

  Eph. 5.9.
• * 1.686

  Heb. 12.14.
• * 1.687

  Iam. 1.27.
• * 1.688

  1 Cor. 9.24.
• * 1.689

  2 Tim. 2.5.
• * 1.690

  Luk 9.62.
• * 1.691

  2 Pet. 2.21.
• * 1.692

  Heb. 10.26.
• * 1.693

  27.
• * 1.694

  Heb. 3.12.
• * 1.695

  14.
• * 1.696

  Heb. 12.2.
• * 1.697

  Mat. 24.13.
• * 1.698

  Ap. 2.26.
• * 1.699

  27.
• * 1.700

  28.
• * 1.701

  Ioel 2.12.
• * 1.702

  Ier. 31.18.
• * 1.703

  Mat. 11.28
• * 1.704

  Ioh. 6.44.
• * 1.705

  Luk. 12.15.
• * 1.706

  Ps. 119.36
• * 1.707

  37.27.
• * 1.708

  Iam. 1.17.
• * 1.709

  Ma••. 16.14
• * 1.710

  EZ. 36.26.
• * 1.711

  Rhem. in loc.
• * 1.712

  Iob. 19 25.26.27.
• * 1.713

  Rom. 8.38.
• * 1.714

  2 Tim. 4.8.
• * 1.715

  Rom. 4.19.20.21.
• * 1.716

  Heb. 11.1. Coloss. 2.5.
• * 1.717

  Rom. 4.21. Iam. 1.6.
• * 1.718

  Heb. 6.19.10.22.23.
• * 1.719

  Pro. 20.9.
• * 1.720

  Lib. 3. de Iustif. c. 4.
• * 1.721

  Gal. 3.22.
• * 1.722

  Act. 15.9. 1 Ioh. 1.7.
• * 1.723

  Eccles. 9.1.
• * 1.724

  1 Cor. 4.4.
• * 1.725

  Rom. 8.33.
• * 1.726

  Phil. 2.12.
• * 1.727

  Pro. 28.14.
• * 1.728

  Rom. 11 20 1 Pet. 1.17
• * 1.729

  1 Ioh. 4.18. 2 Co. 7.11. Pro. 28.14.
• * 1.730

  Esay 41.10.43.1.
• * 1.731

  Mat. 8.26.
• * 1.732

  Psal. 2.11.
• * 1.733

  Luk. 12.5.
• * 1.734

  1 Pet. 2.17. Apoc. 14.7.
• * 1.735

  Luc. 13.3.
• * 1.736

  Joh 3.15.
• * 1.737

  Act. 16.31.
• * 1.738

  Joh. 20.23.
• * 1.739

  Luc. 17.5.
• * 1.740

  Rom. 5.5.
• * 1.741

  in Ps. 36. Rom. 5.2.
• * 1.742

  Heb. 6.19.
• * 1.743

  3.6.
• * 1.744

  1 Ioh 4.18.
• * 1.745

  Job 1.1.
• * 1.746

  Act. 10.2.
• * 1.747

  Psal. 2.11.
• * 1.748

  1 Pet. 1.17.
• * 1.749

  Mal. 1.6.
• * 1.750

  1 Pet. 2.12.
• * 1.751

  Tit. 3.8.
• * 1.752

  Luc. 18.11.
• * 1.753

  12.
• * 1.754

  13.
• * 1.755

  Pro. 14.16.
• * 1.756

  1 Cor. 2.14.
• * 1.757

  Psal. 10.17 2 Cor. 3.5.
• * 1.758

  Ioh. 15.5.
• * 1.759

  Ezek. 16.6.
• * 1.760

  Eph. 1.4.
• * 1.761

  5.
• * 1.762

  Eph. 19.6.7.
• * 1.763

  Rom. 11.31.
• * 1.764

  Num. 21.5.11.5.
• * 1.765

  1. Cor. 10.10
• * 1.766

  Act. 6.1.
• * 1.767

  Gen. 13.7.8.
• * 1.768

  Gal. 5.20.
• * 1.769

  2 Cor. 12.20.
• * 1.770

  Pro. 25.8.
• * 1.771

  Pro. 17.14.
• * 1.772

  Ioh. 15.25.
• * 1.773

  Luc. 1.6.
• * 1.774

  Phil. 3.••••.••••.
• * 1.775

  Mat. 10.16.
• * 1.776

  Eph. 6.5.
• * 1.777

  Iam. 1.8.
• * 1.778

  2 Pet. 1.10.
• * 1.779

  Rom. 8.14.
• * 1.780

  Mat. 5.16.
• * 1.781

  Mat. 5.6.
• * 1.782

  Gen. 22.12.
• * 1.783

  Heb. 1••.17. Iam. 2.21.
• * 1.784

  1 Chro. 28.2
• * 1.785

  Rom 7.24.
• * 1.786

  25.
• * 1.787

  Rom. 8 16.
• * 1.788

  Phil. 1.6.
• * 1.789

  1 Ioh. 5.19.
• * 1.790

  Gen. 42.15.
• * 1.791

  Num. 25.1.
• * 1.792

  Prou. 1.10, 11, 12, 13, 14
• * 1.793

  Pro. 4.14, 15.
• * 1.794

  Psal. 26.4.5.
• * 1.795

  Psal. 1.1.
• * 1.796

  Gen. 19.1. 2 Pet. 2.8.
• * 1.797

  Rom. 12.2.
• * 1.798

  1 Ioh. 2.16.
• * 1.799

  2 Pet. 2.8.
• * 1.800

  Psal. 119. v. 158.136.
• * 1.801

  53.139.
• * 1.802

  Mat. 12.39. Deut. 32.5.
• * 1.803

  Esa 1.4. Eph. 2.2.3. Rom. 3.13. &c.
• * 1.804

  Psal. 119.105. 2 Pet. 1.19.
• * 1.805

  Mat. 5.14.
• * 1.806

  Eph. 5.8.
• * 1.807

  1 Cor. 2.14.
• * 1.808

  Eph. 5.8.
• * 1.809

  Ephes. 5.8.
• * 1.810

  1 Cor. 5.10.
• * 1.811

  Eph. 4.17.
• * 1.812

  Rom. 13.12.
• * 1.813

  Ps. 50.18.
• * 1.814

  Ioh 6.68.
• * 1.815

  Act. 5.20.
• * 1.816

  1 Pet. 1.23
• * 1.817

  Rom. 1.16. 2 Cor. 2.16.
• * 1.818

  Psal. 122.1 Esa. 2.3. Col. 3.16.
• * 1.819

  Phil. 4.1.
• * 1.820

  1 Thes. 2.19
• * 1.821

  20.
• * 1.822

  Dan. 12.3.
• * 1.823

  Mat. 25.21.
• * 1.824

  Mar. 6.20. Mat. 14.10
• * 1.825

  Act. 7.51.54.55.
• * 1.826

  2 Tim. 1.15
• * 1.827

  Esay 49.4.
• * 1.828

  5.
• * 1.829

  EZec. 3.17.19.21
• * 1.830

  Num. 15 7
• * 1.831

  Joh. 10.11.
• * 1.832

  Mat. 5.11.12. Act. 5.41.
• * 1.833

  Gal. 4.15.
• * 1.834

  Act. 16.15.
• * 1.835

  Act. 2.37.
• * 1.836

  Act. 8.2.
• * 1.837

  1 Thes. 4.13.
• * 1.838

  Pro. 16.9.
• * 1.839

  Pro. 20.24.
• * 1.840

  Jer. 10 23.
• * 1.841

  Iam. 4.13.
• * 1.842

  Ro. 12.15.
• * 1.843

  2 Cor. 11.29.
• * 1.844

  1 Cor. 12.26.
• * 1.845

  Heb. 13.17
• * 1.846

  1 Th. 5.12.
• * 1.847

  1 Sa. 15.22
• * 1.848

  Ier. 6.13.
• * 1.849

  Matt. 6.23
• * 1.850

  •• Sam. 2.
• * 1.851

  Act. 15 38.
• * 1.852

  2 Tim. 4.1.
• * 1.853

  Luk. 2 44.
• * 1.854

  1 Tim. 5 8.
• * 1.855

  1 Tim. 3.4.5.
• * 1.856

  Act. 15.38.
• * 1.857

  2 Tim. 4.10
• * 1.858

  3 Joh 9.
• * 1.859

  2 Thess. 2.4.
• * 1.860

  Psal. 75.
• * 1.861

  Luk. 19.8.
• * 1.862

  Mat. 19.21
• * 1.863

  Mat. 6.33.
• * 1.864

  Gal. 1.10.
• * 1.865

  1. Thes. 2.4.
• * 1.866

  1 Cor. 4.21
• * 1.867

  2 Tim 3.6.
• * 1.868

  Mat. 23.15
• * 1.869

  Act. 28.23.17.11.
• * 1.870

  1 Tim. 5.1.2.
• * 1.871

  Leuit. 19.32.
• * 1.872

  Philem. 10.
• * 1.873

  1 Cor. 4.15.
• * 1.874

  Gal. 4.19.
• * 1.875

  Luc. 10.16. Heb. 13.17
• * 1.876

  1 Tim 5.17
• * 1.877

  Pro. 30.17.
• * 1.878

  Deut. 21.18
• * 1.879

  Pro. 1.24.
• * 1.880

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.881

  1 Cor. 3.6.7.
• * 1.882

  Phil. 1.9, 10, 11.
• * 1.883

  Psal. 75.7.8.
• * 1.884

  1 Sam. 2.7.
• * 1.885

  Iob 38.38.
• * 1.886

  Jam. 1.17.
• * 1.887

  Mat. 26.11
• * 1.888

  Deut. 15.11.
• * 1.889

  Esay 65.5.
• * 1.890

  Phil. 2.16
• * 1.891

  1 Cor. 3 9.
• * 1.892

  2 Tim. 2.6.
• * 1.893

  1 Th. 5.12. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.894

  Ier. 1.
• * 1.895

  1 Cor. 9.11.
• * 1.896

  13.
• * 1.897

  14.
• * 1.898

  7.
• * 1.899

  9.
• * 1.900

  Exod. 32.3.
• * 1.901

  Iudg. 17.10
• * 1.902

  1 Tim. 5.17
• * 1.903

  Iob 7.1.
• * 1.904

  Matt. 6.34
• * 1.905

  Rom. 7.23.
• * 1.906

  Ioh. 17.25. Iam. 1 4 . Ioh. 2.15. 1 Pet. 5 8.
• * 1.907

  Eph. 6.12.
• * 1.908

  14.
• * 1.909

  15.
• * 1.910

  16.
• * 1.911

  1 Ioh. 5.4.
• * 1.912

  17.
• * 1.913

  Iam. 4 7.
• * 1.914

  Judg. 1.6.
• * 1.915

  2 Cor. 11.29.
• * 1.916

  Joh. 11.33.
• * 1.917

  36.
• * 1.918

  1 Tim. 5.23.
• * 1.919

  Deut. 28.2.3.15.
• * 1.920

  22
• * 1.921

  1 Cor. 11.32.
• * 1.922

  30.
• * 1.923

  2 Cron. 16.
• * 1.924

  Math. 9 2.
• * 1.925

  Psa. 89 47.
• * 1.926

  Esa. 38.1.
• * 1.927

  Deut. 32.29
• * 1.928

  Ex. 15.26.
• * 1.929

  I••r. 17.14. Ps. 103.2.3.
• * 1.930

  2 Reg. 20.5.6.
• * 1.931

  7.
• * 1.932

  Esay 38.17.
• * 1.933

  Ap. 14.13.
• * 1.934

  Rom. 7.24.
• * 1.935

  Phil. 1.23.
• * 1.936

  Esay 38.18
• * 1.937

  Phil. 1.23.
• * 1.938

  24.
• * 1.939

  Psal. 41.1.2.3.
• * 1.940

  2 Reg. 20.1.
• * 1.941

  7.
• * 1.942

  21.2.
• * 1.943

  Luk. 22.32
• * 1.944

  Matt. 25.
• * 1.945

  Luk. 16.19.
• * 1.946

  Esa. 53.3.
• * 1.947

  1 Th. 4.13.
• * 1.948

  Act. 19.11 12.28.8.9.
• * 1.949

  Act. 5.12.
• * 1.950

  Gen. 28.1.2.
• * 1.951

  24.3.4.
• * 1.952

  1 Sam. 18.1.
• * 1.953

  2 Sam 15.
• * 1.954

  2 Sam. 15.32.34.
• * 1.955

  Ioh. 16.33.
• * 1.956

  Act. 14.22.
• * 1.957

  Luc. 9.23.
• * 1.958

  Apoc. 21.4.
• * 1.959

  2 Cor. 4 8.9
• * 1.960

  Rom. 12.15
• * 1.961

  1 Cor. 12.26
• * 1.962

  Gal. 4.14.
• * 1.963

  1 Cor. 4.1.
• * 1.964

  2 Cor. 5.20.
• * 1.965

  Mat. 10.40
• * 1.966

  Luk. 10.16.
• * 1.967

  Joh. 12.48.
• * 1.968

  Rom. 1.16.
• * 1.969

  Esay 52.7.
• * 1.970

  Ro. 10.15.
• * 1.971

  Mat. 21.8.9.
• * 1.972

  Luk. 19.37.38.
• * 1.973

  Act. 8.5.6.8.
• * 1.974

  Act. 15.3.
• * 1.975

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.976

  1 Tim. 5.17
• * 1.977

  1 Reg. 18.17. Act. 19.25.
• * 1.978

  Ester. 3.13.
• * 1.979

  5.1.
• * 1.980

  4.11.
• * 1.981

  16
• * 1.982

  Matth. 10 39. 1 Reg. 17.
• * 1.983

  Leu. 13 46.
• * 1.984

  1 Tim. 5.8.
• * 1.985

  Gen.
• * 1.986

  Act. 27.
• * 1.987

  Heb. 13.3.
• * 1.988

  1 Tim. 6.16.
• * 1.989

  2 Tim. 1.16.
• * 1.990

  Heb. 13.16.
• * 1.991

  Mat. 25.34
• * 1.992

  1 Sa. 25.10.
• * 1.993

  Luk. 16.19.
• * 1.994

  1 Ioh. 3.17.
• * 1.995

  2 Cor. 9.7.
• * 1.996

  Pro. 19.17.
• * 1.997

  Psal. 41.1.
• * 1.998

  Phil. 1.12.14.
• * 1.999

  1 Tim. 3.16.
• * 1.1000

  Mat. 12.34. Ioh. 8.44.
• * 1.1001

  Luc. 11 40.42.43. &c.
• * 1.1002

  Galat. 3.1.3.
• * 1.1003

  Iam. 5.1.2.3.4.5.6.
• * 1.1004

  Eccles. 3.1.3.
• * 1.1005

  1 Reg. 19.12. Num. 16.32. Leuit. 10.2.
• * 1.1006

  Phil. 4 4.
• * 1.1007

  2 Cor. 10.17 Jer. 9 24. 1 Th. 5.16.
• * 1.1008

  Esa. 22.12.13.
• * 1.1009

  Amos 6.3.4.
• * 1.1010

  5.6.
• * 1.1011

  Luk. 6.25.
• * 1.1012

  Luk. 12.18.19.
• * 1.1013

  Pro. 15.21.
• * 1.1014

  I••b 20.5.
• * 1.1015

  Wisd. 5.3.
• * 1.1016

  4.
• * 1.1017

  5.
• * 1.1018

  Ioh. 15.11.
• * 1.1019

  Rom. 5 3.
• * 1.1020

  I••hn 6.67 68.
• * 1.1021

  Esay 28.10
• * 1.1022

  I••r. 11.7.8.
• * 1.1023

  35.15.
• * 1.1024

  2 Pet. 1.12.
• * 1.1025

  Num. 11.5.
• * 1.1026

  Num. 11.6.
• * 1.1027

  1 Sa. 16.9.
• * 1.1028

  Esay 56.11
• * 1.1029

  Act. 15.1.
• * 1.1030

  Act. 17.11.
• * 1.1031

  Gal. 1.9.
• * 1.1032

  Rom. 1.2.
• * 1.1033

  1 Thes. 5.21
• * 1.1034

  1 Ioh. 4.1.
• * 1.1035

  Gal. 3.1.
• * 1.1036

  Ier. 23.16.
• * 1.1037

  Esa. 8.20.
• * 1.1038

  Ioh. 5.39.
• * 1.1039

  2 Ioh. 10.
• * 1.1040

  Act. 20.28 29.31.
• * 1.1041

  Mar. 8.15.
• * 1.1042

  2 Tim. 3.6.
• * 1.1043

  Math. 23.15.
• * 1.1044

  2 Pet. 2.12
• * 1.1045

  Rom. 16.18
• * 1.1046

  2 Pet. 2.14 3.
• * 1.1047

  Esa 56.11.
• * 1.1048

  ••p••. 2.10.
• * 1.1049

  8.9.
• * 1.1050

  Gal. 5.4.
• * 1.1051

  Mat. 13.28 Mar 7 7.
• * 1.1052

  Rom. 16.17
• * 1.1053

  1 Cor. 1.11.
• * 1.1054

  2 P••t 2.18 Matt. 24 5
• * 1.1055

  Rom. 2.28.29.
• * 1.1056

  Gen. 17.11.
• * 1.1057

  Deut. 30.6.
• * 1.1058

  Rom. 2.28.
• * 1.1059

  Gal. 5.2.
• * 1.1060

  Esa. 5.7.
• * 1.1061

  Rom. 12.3.
• * 1.1062

  Eph. 4.29.
• * 1.1063

  Gen. 17.13. Ex. 12.14.31.16.
• * 1.1064

  Act. 15.1.28.
• * 1.1065

  Gal. 5.2.
• * 1.1066

  4.
• * 1.1067

  Gal. 5.6.6.15.
• * 1.1068

  Rom. 4.11.
• * 1.1069

  Gal. 5.3.
• * 1.1070

  Gal. 2.4.4.4.5.
• * 1.1071

  Esay 1.11.
• * 1.1072

  13.
• * 1.1073

  Amos 5.21
• * 1.1074

  Amos 5.22
• * 1.1075

  1 Sa. 15.22
• * 1.1076

  Hos. 6.6.
• * 1.1077

  Tit. 3.5.
• * 1.1078

  De••t 10.16
• * 1.1079

  Ier. 4.4. Ro••. 2 29.
• * 1.1080

  Act. 7.51.
• * 1.1081

  Exod. 6.30
• * 1.1082

  Col. 2.11. Deut. 30.6.
• * 1.1083

  Rom. 2.29.
• * 1.1084

  Col. 2.11.
• * 1.1085

  Gal. 5.2.
• * 1.1086

  Iob. 3.5.
• * 1.1087

  Rom. 2.28.29.
• * 1.1088

  Ierem. 4 4
• * 1.1089

  Hos. 10.12.
• * 1.1090

  1 Cor. 15.50 Ap••c. 20.6.
• * 1.1091

  Ioh. 4.24.
• * 1.1092

  Gal. 5.4.
• * 1.1093

  Gen. 14.13.10.21.25.
• * 1.1094

  Act. 26.5.
• * 1.1095

  Gal. 1.13. Act. 22.4.26.10, 11.
• * 1.1096

  Luk. 1.6.
• * 1.1097

  Eccles. 2.
• * 1.1098

  Epist. lib. 5. Melan. l. 6. Wolsac.
• * 1.1099

  Luk. 22.32.
• * 1.1100

  Iam. 5.20.
• * 1.1101

  Pro. 2.2.
• * 1.1102

  2 Cor. 11.
• * 1.1103

  12.
• * 1.1104

  Galat. 1.2.
• * 1.1105

  1.14.
• * 1.1106

  Act. 22.26.
• * 1.1107

  2 Cor. 12.11
• * 1.1108

  Luk. 18.11.
• * 1.1109

  I••h. 5.44.
• * 1.1110

  1 Cor. 1.31.
• * 1.1111

  1 Tim 1.13.
• * 1.1112

  2 Cor. 11.18.
• * 1.1113

  Act. 8.13. 1 Pet. 3.21.
• * 1.1114

  1 Cor. 11.29.
• * 1.1115

  Rom. 9.8.
• * 1.1116

  Mat. 19 20 1 Cor. 13.3.
• * 1.1117

  Act 4.12.
• * 1.1118

  1 Cor. 2.14
• * 1.1119

  Eze. 36.27
• * 1.1120

  Deut. 30.6 3.
• * 1.1121

  Ioh. 16.13. 1 Cor. 12.3.
• * 1.1122

  Heb. 11.6. Joh. 17.3.
• * 1.1123

  Act. 10.4.
• * 1.1124

  2.
• * 1.1125

  Col. 3.4. Ioh. 17.3.
• * 1.1126

  Rom. 10 3.
• * 1.1127

  Matt. 21 31.
• * 1.1128

  Psa. 143.2.
• * 1.1129

  Iob. 14.4.
• * 1.1130

  Es. 64.6.
• * 1.1131

  Luc. 18.14.
• * 1.1132

  Luc. 17.10.
• * 1.1133

  1 Cor. 1.30.
• * 1.1134

  Gal 3.24.
• * 1.1135

  2 Pet. 1.19
• * 1.1136

  •• Pet. 1.19.
• * 1.1137

  Heb. 13.16.
• * 1.1138

  Rom. 10.3.
• * 1.1139

  Mat 21.31.
• * 1.1140

  Act. 27.18.19.
• * 1.1141

  Pro. 31.29.
• * 1.1142

  Mat. 13.17
• * 1.1143

  Joh. 8.56.
• * 1.1144

  Mat. 11.11
• * 1.1145

  Mat. 11.27
• * 1.1146

  Eph. 4.18.
• * 1.1147

  2 Cor. 3.
• * 1.1148

  Ioh. 17.5.
• * 1.1149

  Joh. 5.25.
• * 1.1150

  Joh. 4.14.15.
• * 1.1151

  2 Tim. 4.
• * 1.1152

  Matt. 5.16.
• * 1.1153

  ••ph. 2.10.
• * 1.1154

  1 Cor. 1.30 1 Ioh. 1.7.
• * 1.1155

  Esa. 64 6.
• * 1.1156

  Luk. 17.10.
• * 1.1157

  Heb. 12.14.
• * 1.1158

  Iob 9 20.
• * 1.1159

  Jam 3.2.2.10.
• * 1.1160

  Luk 18.13.
• * 1.1161

  Rom. 4.5.
• * 1.1162

  Rom. 11.6.
• * 1.1163

  Mat. 16.24
• * 1.1164

  Luk 14.33.
• * 1.1165

  Rom. 8.1.
• * 1.1166

  Rom. 10.3.
• * 1.1167

  Gal. 2.16.
• * 1.1168

  5.4.5.
• * 1.1169

  Rom. 3.20.21.27.
• * 1.1170

  Rom. 11.6.
• * 1.1171

  Gal. 5.4.
• * 1.1172

  Rom. 3 27.
• * 1.1173

  Rom. 10.5 Rom. 3.27.
• * 1.1174

  Ma••t. 25.34.35.36.37.38. &c.
• * 1.1175

  Mat. 25.21
• * 1.1176

  Rhemenses in hunc lo∣cum.
• * 1.1177

  Psa. 143.2.
• * 1.1178

  Rom. 3.24.25.
• * 1.1179

  Gal. 2.16.3.11.
• * 1.1180

  Eph. 2.8.9.
• * 1.1181

  Rom. 8.1.
• * 1.1182

  Ioh. 4.39.
• * 1.1183

  42.
• * 1.1184

  Heb. 6.4, 5, 6.
• * 1.1185

  1 Ioh. 3.14.
• * 1.1186

  5.15.
• * 1.1187

  19.20.
• * 1.1188

  Joh. 6.69.
• * 1.1189

  Ro. 10.17.
• * 1.1190

  Act. 15.9.
• * 1.1191

  Ioh. 15.4.
• * 1.1192

  Ioh. 6.64.
• * 1.1193

  Mat. 5.12.
• * 1.1194

  Iam. 1.2.
• * 1.1195

  1 Pet. 4.13
• * 1.1196

  Gen. 4 8.
• * 1.1197

  Hos. 5.15.
• * 1.1198

  Ier. 31.18.
• * 1.1199

  Ps. 119.67 71.
• * 1.1200

  Heb. 12.6.
• * 1.1201

  Rom. 8.29.
• * 1.1202

  Heb. 12.11
• * 1.1203

  1 Pet. 1.6.7.4.13.
• * 1.1204

  Iob. 1.14.
• * 1.1205

  1 Cor. 10.13.
• * 1.1206

  Es. 54.8.
• * 1.1207

  2 Cor. 4.17 Heb. 12.11
• * 1.1208

  2 Cor. 4.17.
• * 1.1209

  Rom. 8.18.
• * 1.1210

  Pro. 3.12
• * 1.1211

  Heb. 12.8.
• * 1.1212

  Heb. 12.7. Iob. 5.17.
• * 1.1213

  1 Pet. 4.13
• * 1.1214

  2 Cor. 4.10.
• * 1.1215

  Rom. 8.29.
• * 1.1216

  1 Cor. 15.20
• * 1.1217

  Luk. 2.28.29.
• * 1.1218

  Gen. 25.8.
• * 1.1219

  1 Chron 29.28. 2 Reg. 22.20.
• * 1.1220

  Heb. 12.9.
• * 1.1221

  10.
• * 1.1222

  Act. 14.22.
• * 1.1223

  1 Cor. 15.14.30.32.19.
• * 1.1224

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.1225

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.1226

  Joh. 3 34. Rom. 12.3.
• * 1.1227

  1 Cor. 13.12
• * 1.1228

  Gal. 3.22.
• * 1.1229

  1 Ioh. 1.8.
• * 1.1230

  Psal 119.
• * 1.1231

  Luk 18.11 12 13
• * 1.1232

  Mat. 19.20
• * 1.1233

  Phil. 1.6.
• * 1.1234

  Ioh. 13 1.
• * 1.1235

  Psal. 77.6.
• * 1.1236

  7.
• * 1.1237

  8.
• * 1.1238

  9.
• * 1.1239

  10.
• * 1.1240

  Mat. 5.48. 2 Cor. 13.11 Jam. 1.4.
• * 1.1241

  2 Pet. 3.18.
• * 1.1242

  Eph. 4.15.16.
• * 1.1243

  Col. 1.10.
• * 1.1244

  2 Reg. 20.
• * 1.1245

  Act. 27.23.24.
• * 1.1246

  Rom. 8.38.39.
• * 1.1247

  Rom. 8.16.17.
• * 1.1248

  Ro. 11.13.14
• * 1.1249

  Act. 8.22.
• * 1.1250

  2 Tim. 2.5.
• * 1.1251

  Iob 19.25.26.27.
• * 1.1252

  2 Tim. 4.8.
• * 1.1253

  Rhem. in 2 Cor. 13.5.
• * 1.1254

  Joh. 5.24.
• * 1.1255

  1 Ioh. 3.14.
• * 1.1256

  Rom. 4.19.
• * 1.1257

  20.
• * 1.1258

  21.
• * 1.1259

  Psal. 139.1.2.3.12.14.15.
• * 1.1260

  Mat. 5.48.
• * 1.1261

  1 Pet. 1.15.
• * 1.1262

  1 Ioh. 3.3.
• * 1.1263

  Eph. 1.4.
• * 1.1264

  Rom. 1.28.
• * 1.1265

  Rom. 2.4.
• * 1.1266

  5.
• * 1.1267

  Mat. 19.20
• * 1.1268

  Esa. 55.1.
• * 1.1269

  2 Pet. 3.18.
• * 1.1270

  Gal. 6.1.
• * 1.1271

  Pro. 17.10.26.3.
• * 1.1272

  Psal. 115.1
• * 1.1273

  Psal. 107.
• * 1.1274

  1 Cor. 8.
• * 1.1275

  Luc. 18.9.
• * 1.1276

  Mat. 9.13.
• * 1.1277

  Esa. 5.21.
• * 1.1278

  Joh. 9.34.
• * 1.1279

  Pro. 26.12.
• * 1.1280

  Ioh. 7.31.48.49.
• * 1.1281

  1 Pet. 5.5.
• * 1.1282

  Psal. 32.6.
• * 1.1283

  Iam. 1.5.
• * 1.1284

  Matt. 7.7.
• * 1.1285

  Rom. 1.22.
• * 1.1286

  1 Ioh. 2.4.
• * 1.1287

  Luk. 10.41.42.39.
• * 1.1288

  Psal. 51.3. Gal. 1.13.
• * 1.1289

  Rom 15.17
• * 1.1290

  1 Cor. 15.10.
• * 1.1291

  2 Cor. 11.
• * 1.1292

  〈1 paragraph〉〈1 paragraph〉
• * 1.1293

  Num. 1
• * 1.1294

  G••••
• * 1.1295

  2 Pet. 2.20 21.
• * 1.1296

  Matt. 10.37.
• * 1.1297

  Rom 9.32.
• * 1.1298

  Iudg. 16.
• * 1.1299

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.1300

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.1301

  1 Tim. 2.5.
• * 1.1302

  Mat. 10 22 Ap••c. 2.26.27.
• * 1.1303

  Heb. 3.6.
• * 1.1304

  2 Tim. 3.14
• * 1.1305

  1 Pet. 1.17.
• * 1.1306

  Heb. 3.12.14.
• * 1.1307

  Act. 13.43.11.23.
• * 1.1308

  Ezek. 18.24
• * 1.1309

  Mat. 20.6.
• * 1.1310

  Matt 26. 2 Cor. 12.7. Mat. 26.56
• * 1.1311

  Apoc. 2.5.
• * 1.1312

  Gal. 6.9.
• * 1.1313

  〈◊〉〈◊〉 31.
• * 1.1314

  Joh. 14.6.
• * 1.1315

  Mat. 11.28.
• * 1.1316

  Mat. 5.12.
• * 1.1317

  Rom. 2.6, 7.
• * 1.1318

  Col. 3.23.24.
• * 1.1319

  Rom. 9.16.
• * 1.1320

  Rom. 8.18.
• * 1.1321

  Ephes. 1.4.
• * 1.1322

  3.
• * 1.1323

  Col. 1.28.2.10.
• * 1.1324

  Ioh. 15.6.
• * 1.1325

  2 Cor. 13.11 7.1.
• * 1.1326

  Es. 59.2.
• * 1.1327

  2 Sā. 12.13
• * 1.1328

  Luc. 18.14.
• * 1.1329

  Luc. 23 41.42.43.
• * 1.1330

  Heb. 12.14. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.1331

  Mat. 5.6.
• * 1.1332

  Luc. 18.21.
• * 1.1333

  Rom. 1.22.
• * 1.1334

  Rom. 8.3.
• * 1.1335

  Mat. 5.23 24
• * 1.1336

  Rom. 15.1.
• * 1.1337

  Gal. 6.1.
• * 1.1338

  1 Cor. 2.14.
• * 1.1339

  Esay 2.3.
• * 1.1340

  Act. 10.44.
• * 1.1341

  16.13.14.
• * 1.1342

  1 Cor. 3.6.7.
• * 1.1343

  Eze 36.25.
• * 1.1344

  26.
• * 1.1345

  27.
• * 1.1346

  1 Cor. 4.15. 1 Tim. 4.16.
• * 1.1347

  Iam. 1.1••.
• * 1.1348

  Hosea 13.4.
• * 1.1349

  Eccl. 4.17.
• * 1.1350

  Act. 5.3.
• * 1.1351

  Luc. 10.16.
• * 1.1352

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.1353

  Gal. 6.16.
• * 1.1354

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.1355

  2 Tim. 2.17
• * 1.1356

  Num. 16.3.
• * 1.1357

  1 Cor. 1.12.11.4.21.
• * 1.1358

  Ioh. 17.17.
• * 1.1359

  1 Cor. 14.32.
• * 1.1360

  30.
• * 1.1361

  Rom. 12.3
• * 1.1362

  Gal. 6.16.
• * 1.1363

  1.9.
• * 1.1364

  Ios. 1.7.
• * 1.1365

  Rom. 16.17
• * 1.1366

  1 Cor. 1.10.
• * 1.1367

  Rom. 15.5.6.
• * 1.1368

  Phil. 4.2.
• * 1.1369

  Mar. 9.23.
• * 1.1370

  24.
• * 1.1371

  1 Cor. 9.22.
• * 1.1372

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.1373

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.1374

  Rom. 15.4.
• * 1.1375

  Act. 17.
• * 1.1376

  1 Cor. 11.1.
• * 1.1377

  Luc. 9.54.55.
• * 1.1378

  Rom. 4.23 1 Cor 4.16.11.1. 2 Thes. 3.8.
• * 1.1379

  Luc. 16.
• * 1.1380

  2 Reg. 7.8.
• * 1.1381

  Act. 19.24
• * 1.1382

  Ionah. 4.11.
• * 1.1383

  Pro. 29.2.
• * 1.1384

  Phil. 2.21.
• * 1.1385

  Iud. 15.11.
• * 1.1386

  2 Reg. 2.24.
• * 1.1387

  1. Tim. 4.12
• * 1.1388

  Tit. 2.7.8.
• * 1.1389

  1 Pet. 5.2.3.
• * 1.1390

  Mat. 7.23.
• * 1.1391

  Mat. 23.3.
• * 1.1392

  Gal. 2.21.
• * 1.1393

  A••t. 20.31.
• * 1.1394

  〈◊〉〈◊〉. 6.10.
• * 1.1395

  1 Sa. 15.35.
• * 1.1396

  Jer. 9.1.
• * 1.1397

  4.91.
• * 1.1398

  Luc. 19.41.42.
• * 1.1399

  2 Cor. 2.4.
• * 1.1400

  Gen. 6.
• * 1.1401

  Gen. 19.
• * 1.1402

  Heb. 13.17.
• * 1.1403

  Mat. 7.13.
• * 1.1404

  Mat. 24.5.
• * 1.1405

  Exod. 23.2.
• * 1.1406

  1 Reg. 22.
• * 1.1407

  Gal. 2.21.
• * 1.1408

  Rom. 8.3.4.
• * 1.1409

  Gal. 5.4.
• * 1.1410

  Gal. 6.12.
• * 1.1411

  Luc. 23.5.
• * 1.1412

  Act. 6.14.
• * 1.1413

  21.28.
• * 1.1414

  Mat. 12.30.
• * 1.1415

  Psal. 11.7.
• * 1.1416

  Esa. 30.33.
• * 1.1417

  Apoc. 19.20
• * 1.1418

  Iudg. 7.
• * 1.1419

  2 Pet. 2.14 3.
• * 1.1420

  Esa. 56.11.
• * 1.1421

  Phil. 2 21.
• * 1.1422

  Ioh. 5.44.
• * 1.1423

  Ioh. 12.43.
• * 1.1424

  Apoc. 18.8.
• * 1.1425

  1 Cor. 10.31. Eph. 1.11.
• * 1.1426

  1 Pet. 2.9.
• * 1.1427

  Ioh. 8.50.
• * 1.1428

  Gal. 5.26.
• * 1.1429

  1 Thes. 2.4.5.6.
• * 1.1430

  Joh. 5.44.
• * 1.1431

  Ioh. 12.42.43
• * 1.1432

  1 Cor. 2.4.
• * 1.1433

  1 Thes. 2.4.
• * 1.1434

  Apo. 19.20.
• * 1.1435

  Apoc. 18.8.
• * 1.1436

  1. Tim. 6.10
• * 1.1437

  1 Cor. 3.3.
• * 1.1438

  Colos. 3.2.5.6.
• * 1.1439

  2 Tim. 2 4.
• * 1.1440

  1 Cor. 7.31.
• * 1.1441

  2 Tim. 2.4.
• * 1.1442

  Psal. 62.10
• * 1.1443

  Colos. 3.2.
• * 1.1444

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.1445

  Phil. 1 27. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.1446

  1 Pet. 1.15.
• * 1.1447

  Colos. 3.1.2
• * 1.1448

  Matt. 6.21.
• * 1.1449

  Heb. 13.14.
• * 1.1450

  2 Cor. 5.4.8.
• * 1.1451

  Iob 14.1.
• * 1.1452

  2 Cor. 10.3.
• * 1.1453

  2 Tim. 2.4.
• * 1.1454

  2 Cor. 5.2.
• * 1.1455

  1 Ioh. 2.15.
• * 1.1456

  Gen. 34 26.
• * 1.1457

  2 Cor. 4.8.9.
• * 1.1458

  2 Cor. 7.5.
• * 1.1459

  Heb. 12.8.
• * 1.1460

  Matth. 4.
• * 1.1461

  Heb. 2.18.
• * 1.1462

  Psal. 32.5.
• * 1.1463

  1 Cor. 7.30
• * 1.1464

  31.
• * 1.1465

  Act. 1.11.
• * 1.1466

  1 The. 4.16
• * 1.1467

  Mat. 24.30
• * 1.1468

  Act. 3.21.
• * 1.1469

  Act. 1.7.
• * 1.1470

  Mat. 24.36
• * 1.1471

  1 Thes. 5 2.
• * 1.1472

  Matth. 24 43.
• * 1.1473

  2 Pet. 3 9. Heb. 10.37
• * 1.1474

  Dan. 6.10.
• * 1.1475

  Mat. 6 21.
• * 1.1476

  Rom. 8.19.
• * 1.1477

  1 Ioh. 3.2.
• * 1.1478

  Colos. 3.3.
• * 1.1479

  Rom. 8.23.
• * 1.1480

  1 Cor. 1.7. 1 Thes. 1.10
• * 1.1481

  Tit. 2.12.13.
• * 1.1482

  Ioh 8 56.
• * 1.1483

  Luc. 10.24.
• * 1.1484

  Luc. 2.29.30.31.
• * 1.1485

  Dan. 5.6.
• * 1.1486

  Esa. 3.18
• * 1.1487

  Heb. 9.28.
• * 1.1488

  Joh. 5.24.
• * 1.1489

  Tit. 2.13.
• * 1.1490

  Iam. 5.7.
• * 1.1491

  Apoc. 6.10.22.20.
• * 1.1492

  Ioh. 1.3.
• * 1.1493

  Col. 1.16.
• * 1.1494

  Ro. 11.36.
• * 1.1495

  Gal. 4.4.5.
• * 1.1496

  1 Tim. 1.15
• * 1.1497

  Mat. 1.21.
• * 1.1498

  Joh. 5.28.29.
• * 1.1499

  6.54.
• * 1.1500

  2 Cor. 4.14.
• * 1.1501

  Act. 17.18.
• * 1.1502

  Mat. 9.25.
• * 1.1503

  Luc. 7.15.
• * 1.1504

  Ioh. 11.44.
• * 1.1505

  Ioh. 5.28.6.54.
• * 1.1506

  1 Co. 15.23.51.52.
• * 1.1507

  Iob 17.14.
• * 1.1508

  1 Pet. 1.24.
• * 1.1509

  Luc. 16.23.
• * 1.1510

  Apoc. 6.9.
• * 1.1511

  Eccl. 3.19.
• * 1.1512

  1 Co. 15.10.
• * 1.1513

  Iob. 19.25.26.27.
• * 1.1514

  Heb. 11.35.
• * 1.1515

  Ioh. 5.29.
• * 1.1516

  Matt. 25.
• * 1.1517

  Apoc. 20.6.
• * 1.1518

  Act. 3.19.
• * 1.1519

  Dan. 12.3.
• * 1.1520

  Matt. 17.2
• * 1.1521

  1 Cor. 15.
• * 1.1522

  Luk. 18.27
• * 1.1523

  Phil. 1.8.
• * 1.1524

  1.5.
• * 1.1525

  Rom. 5.2.
• * 1.1526

  1. Cor. 16.13. Phil. 1.27.
• * 1.1527

  1. Thess. 3.8.
• * 1.1528

  2. Cor. 6.11.
• * 1.1529

  Rom. 12.1.
• * 1.1530

  Iam. 1.19.
• * 1.1531

  1. Pet. 2.11.
• * 1.1532

  1. Ioh. 2.1.
• * 1.1533

  Iude 17.
• * 1.1534

  2. Ioh 4.
• * 1.1535

  3. Ioh. 3.
• * 1.1536

  4.
• * 1.1537

  Philem. 7.
• * 1.1538

  1. Thess. 2.19.
• * 1.1539

  20.
• * 1.1540

  Psal. 119.11.
• * 1.1541

  Philip 1.9.10
• * 1.1542

  Iohn 15.4. 1. Cor. 16.13.
• * 1.1543

  ••. Tim. 3.14.
• * 1.1544

  Acts 11.23.13.43.
• * 1.1545

  Iohn 8.31.32.15.4.
• * 1.1546

  1. John 2.19.
• * 1.1547

  Iohn 6.44.
• * 1.1548

  Phil. 2.13.
• * 1.1549

  1. Cor. 1.8.
• * 1.1550

  Phil. 1.6. Ioh. 10.28.
• * 1.1551

  29.
• * 1.1552

  Ioh. 17.
• * 1.1553

  1. Joh. 3.9.
• * 1.1554

  Act. 16.13.
• * 1.1555

  Act. 5.42.
• * 1.1556

  Act. 20.20.
• * 1.1557

  1. Cor. 5.1. 2. Tim. 2.17.4.10.14.
• * 1.1558

  2. Tim. 4.2.
• * 1.1559

  1. Cor. 1.11.
• * 1.1560

  2. Tim. 2.23.
• * 1.1561

  Mat. 5 9.
• * 1.1562

  Prou. 6.16.17 18
• * 1.1563

  19
• * 1.1564

  Prou. 17.14.
• * 1.1565

  Prou. 22.10.
• * 1.1566

  Heb. 12.14.
• * 1.1567

  Rom. 12.18.
• * 1.1568

  Psal. 133.1.
• * 1.1569

  Gen. 13.8.
• * 1.1570

  1. Pet. 3.6.
• * 1.1571

  Iudg. 4.
• * 1.1572

  Ester 4.
• * 1.1573

  1. Reg. 17.
• * 1.1574

  Luke 2.37.
• * 1.1575

  Acts 16.13.
• * 1.1576

  Rom. 16.4.
• * 1.1577

  Galat. 2.13.
• * 1.1578

  2. Tim. 4.10.
• * 1.1579

  Acts 15.39.
• * 1.1580

  Psal. 139.16.
• * 1.1581

  Apocal. 20.12.
• * 1.1582

  Exod 32.32.
• * 1.1583

  Psal. 69.28.
• * 1.1584

  Esay 4.3.
• * 1.1585

  EZech. 13.9. Dan, 1 2••1.
• * 1.1586

  Luke 10.20.
• * 1.1587

  Apocal. 3.5.
• * 1.1588

  20.15.
• * 1.1589

  Apocal. 21.27
• * 1.1590

  2. Tim. 2.19.
• * 1.1591

  Iohn 13.15.
• * 1.1592

  Apocal. 2.17.
• * 1.1593

  2. Cor. 12.7.
• * 1.1594

  1. Cor. 13.7.
• * 1.1595

  1. Cor. 13.7.
• * 1.1596

  Prou. 14.15.
• * 1.1597

  Mat. 7.18.
• * 1.1598

  1. Cor. 3.8.14.
• * 1.1599

  2. Tim. 4.8.
• * 1.1600

  Esa. 49.4.5.
• * 1.1601

  Mat. 25.21.
• * 1.1602

  Ezech. 3.18. Mat. 25.30.
• * 1.1603

  Prou. 15.13.17.22. Eccl. 30.22.
• * 1.1604

  Psal. 48.10.
• * 1.1605

  98.5.6.7.
• * 1.1606

  1. Thes. 5.16.
• * 1.1607

  Prou. 15.21.
• * 1.1608

  Luc. 12.19.
• * 1.1609

  20.
• * 1.1610

  Iob 20.5.
• * 1.1611

  Luke 6.25.
• * 1.1612

  2. Cor. 7.10.
• * 1.1613

  Amos 6.4.
• * 1.1614

  5.
• * 1.1615

  6.
• * 1.1616

  Ierem. 9.23.
• * 1.1617

  Psa. 62.10.
• * 1.1618

  2. Cor. 7.10.
• * 1.1619

  Psal. 32.12.
• * 1.1620

  Psal. 149.2.
• * 1.1621

  2. Cor. 1.31.
• * 1.1622

  Esay 61.10.
• * 1.1623

  Luke 1.47.
• * 1.1624

  1. Pet. 1.8.
• * 1.1625

  Iames 1.17.
• * 1.1626

  1. Sam. 2 7.
• * 1.1627

  Psal. 75 6.
• * 1.1628

  Iames 1.5.
• * 1.1629

  Rom. 15.5.
• * 1.1630

  Ierem. 31.13.
• * 1.1631

  Psal. 145.16
• * 1.1632

  84.11.
• * 1.1633

  1. Cor. 1.30.
• * 1.1634

  1. Thess. 5.16.
• * 1.1635

  Luke 8.13.
• * 1.1636

  Iob 1.10.
• * 1.1637

  11.
• * 1.1638

  1. Sam. 2.6.7.
• * 1.1639

  Amos 3.6.
• * 1.1640

  2. Sam. 12.14.
• * 1.1641

  1 Cor. 11 30.
• * 1.1642

  James 1.2.
• * 1.1643

  Hebr. 12.7.
• * 1.1644

  Matt. 5.4.
• * 1.1645

  Psal. 107.
• * 1.1646

  Mat. 11.29.
• * 1.1647

  20.26.
• * 1.1648

  Ioh. 13.
• * 1.1649

  Mat. 5.12.
• * 1.1650

  Luc. 10.20.
• * 1.1651

  Ioh. 16.33.
• * 1.1652

  2. Sam 18.33.
• * 1.1653

  Est. 6.12.
• * 1.1654

  2. Sam. 17.23.
• * 1.1655

  Iob 1.21.
• * 1.1656

  3.3, 4. &c.
• * 1.1657

  Esa. 28.10.
• * 1.1658

  Act. 24.4.
• * 1.1659

  1. Pet. 2.18.
• * 1.1660

  2. Cor. 10.1.
• * 1.1661

  1. Tim. 3.3.
• * 1.1662

  Tit. 3.2.
• * 1.1663

  Genesis 13.8.
• * 1.1664

  9.
• * 1.1665

  Matth. 18.24 27.
• * 1.1666

  Exod. 10.28.
• * 1.1667

  Matth. 18.28.
• * 1.1668

  Matth. 5.39.
• * 1.1669

  Matth. 18.15.
• * 1.1670

  Genesis 13.
• * 1.1671

  Matth. 18.
• * 1.1672

  1. Sam. 17.28.
• * 1.1673

  29.
• * 1.1674

  Rom. 1.29.
• * 1.1675

  Matth. 7.12.
• * 1.1676

  Iames 3.2.
• * 1.1677

  1. Pet. 4.8.
• * 1.1678

  Mat. 18.15.
• * 1.1679

  1. Tim. 5.20.
• * 1.1680

  Iam. 5.20.
• * 1.1681

  Luc. 17.3.
• * 1.1682

  Gen. 9.6.
• * 1.1683

  Math. 5.46.47.
• * 1.1684

  Gal. 6.10. Rom. 12.18.
• * 1.1685

  Math. 5.45.
• * 1.1686

  1. Tim. 6.1. Tit. 2.5. Iam 2 7.
• * 1.1687

  Mat. 5.16.
• * 1.1688

  1. Pet. 2.12.
• * 1.1689

  Math. 6.
• * 1.1690

  Acts 17.27.
• * 1.1691

  Ierem. 23.24.
• * 1.1692

  Psal. 139.7.8.9.10.
• * 1.1693

  Iohn 14.••. Exod. 3.14.
• * 1.1694

  Psal. 145.18.
• * 1.1695

  Esay 55.6.
• * 1.1696

  Hebr. 6.4.5.
• * 1.1697

  Iames 5.8.
• * 1.1698

  Hebr. 10.37.
• * 1.1699

  Genesis 31.
• * 1.1700

  Genesis 37.
• * 1.1701

  Exodus 1.
• * 1.1702

  D••n. 3.
• * 1.1703

  6.
• * 1.1704

  Iohn 8.31.1••.33.
• * 1.1705

  Luke 21.19.
• * 1.1706

  Exod. 3.9.
• * 1.1707

  Psal. 50.15.
• * 1.1708

  Psal. 9.9.
• * 1.1709

  Genes. 31.24.
• * 1.1710

  Genes. 37.41.
• * 1.1711

  Exod 3.
• * 1.1712

  Dan. 6.22.3.27.
• * 1.1713

  Acts 5.19.
• * 1.1714

  Psal. 146.
• * 1.1715

  Psal. 3.6.27.3.23.4.
• * 1.1716

  Iames 5.7.8.
• * 1.1717

  Act. 1.7.
• * 1.1718

  Mat. 24.36.
• * 1.1719

  2. Pet. 3.9.
• * 1.1720

  Heb. 10.37.
• * 1.1721

  Ier. 23.24.
• * 1.1722

  Rom. 12.8. Eph. 4.3.
• * 1.1723

  1. Tim. 5 8.
• * 1.1724

  2. Tim. 3.15.
• * 1.1725

  2. Cor. 11.28. Colos. 2.1. 1. Thess. 2.2.
• * 1.1726

  Philip. 2.20.
• * 1.1727

  Col. 4.12. 2. Cor. 7.11.
• * 1.1728

  Psal. 37.5.
• * 1.1729

  Mat. 6.25.
• * 1.1730

  1. Pet. 5.7.
• * 1.1731

  Psal. 55.22.
• * 1.1732

  Mat. 6.26.
• * 1.1733

  Psal. 127.2.
• * 1.1734

  Mat. 6.27.
• * 1.1735

  1. Sam. 2.7.
• * 1.1736

  Eccles. 5.12.
• * 1.1737

  Mar. 4.18.19.
• * 1.1738

  Matth. 6.34.
• * 1.1739

  Psal. 104.23. Iob. 5.7.
• * 1.1740

  Genesis 3.19.
• * 1.1741

  2. Thess. 3.10
• * 1.1742

  Psal. 37.5.
• * 1.1743

  55.22.
• * 1.1744

  Matth. 6.30.
• * 1.1745

  1. Pet. 5.7.
• * 1.1746

  1. Tim. 2.1. 1. Thess. 5.16 17.
• * 1.1747

  Genesis 32.10 11
• * 1.1748

  Acts 16.24.25.
• * 1.1749

  Luke 17.18.
• * 1.1750

  Psal. 124.2.
• * 1.1751

  3.4.
• * 1.1752

  Coloss 3.17.
• * 1.1753

  Luc. 2.14.
• * 1.1754

  Eph. 2.17.
• * 1.1755

  Rom. 5.1.
• * 1.1756

  Rom. 5.1.
• * 1.1757

  Iam. 4.4.
• * 1.1758

  1. Ioh. 2.15.
• * 1.1759

  2. Cor. 5.18.
• * 1.1760

  Act. 12.20.24.2.3.
• * 1.1761

  Ioh. 14.27.
• * 1.1762

  Psal. 34.14. 1. Pet. 3.11.
• * 1.1763

  1. Thess. 5.15.
• * 1.1764

  Rom. 12.17.
• * 1.1765

  Rom. 2.10.
• * 1.1766

  Math. 19.1••.
• * 1.1767

  Iames 1.17.
• * 1.1768

  Rom. 3.8.12.2.
• * 1.1769

  Num. 23.10.
• * 1.1770

  Acts 8.24.
• * 1.1771

  Psal. 36.4.
• * 1.1772

  Luke 21.34
• * 1.1773

  1. Cor. 5.11.
• * 1.1774

  Esay 5.11.
• * 1.1775

  1. Cor. 6 10.
• * 1.1776

  Esay 5.22.
• * 1.1777

  Acts 9.20.
• * 1.1778

  Zach. 8.16.
• * 1.1779

  Ephes. 4.25.
• * 1.1780

  Iohn 1.47.
• * 1.1781

  2. Cor. 13.8.
• * 1.1782

  Iohn 14.6.
• * 1.1783

  1. Pet. 2.22.
• * 1.1784

  Esa. 8.19.20.
• * 1.1785

  Ioh. 8.44.
• * 1.1786

  Apoc. 21.27.22.15.
• * 1.1787

  Coloss. 3.9. Eph. 4.25.
• * 1.1788

  Mat. 12.36.
• * 1.1789

  Rom. 3.8.
• * 1.1790

  1. Ioh. 2.21.
• * 1.1791

  Prou. 12.22.19.5.
• * 1.1792

  Iob 13 16.
• * 1.1793

  1. Pet. 2.1.
• * 1.1794

  N••h. 6.19.
• * 1.1795

  Psal. 12.1.2.
• * 1.1796

  Iob. 8.13.
• * 1.1797

  Tit. 2.7.
• * 1.1798

  2.
• * 1.1799

  Eph. 4.3••.
• * 1.1800

  Ecclus 19.28.
• * 1.1801

  Mat. 22.21.
• * 1.1802

  Mat. 7.12.
• * 1.1803

  Col. 4.1.
• * 1.1804

  3.22.
• * 1.1805

  19.
• * 1.1806

  18.
• * 1.1807

  21.20.
• * 1.1808

  Rom 13.8. Exod. 22.25.
• * 1.1809

  Rom. 1.14.
• * 1.1810

  Gal. 6.10.
• * 1.1811

  1. Thess. 4.6.
• * 1.1812

  Marke 7.3.
• * 1.1813

  Matth. 15.20
• * 1.1814

  Hebr. 13.4.
• * 1.1815

  1. Cor. 7.2.
• * 1.1816

  Acts 15.9. Hebr. 9.14.
• * 1.1817

  Ephes. 4.29.
• * 1.1818

  Philip. 2.15.
• * 1.1819

  1. Cor. 6.19.
• * 1.1820

  2. Cor. 7.1.
• * 1.1821

  Esay 1.16. 1. Tim. 5.22.
• * 1.1822

  Prouer. 21.9.
• * 1.1823

  1 Cor. 12.31. Hebr. 12 14.
• * 1.1824

  Matth. 5.46.
• * 1.1825

  Matth. 15.19
• * 1.1826

  Ephes. 4.29.
• * 1.1827

  1. Cor. 6.18.
• * 1.1828

  1. Cor. 3.17.
• * 1.1829

  1. Pet. 4.15.
• * 1.1830

  Hos. 4.2.
• * 1.1831

  Ephes. 5.3.4.
• * 1.1832

  Luke 2.52.
• * 1.1833

  Coloss. 3.12.
• * 1.1834

  Prouer. 15.30
• * 1.1835

  22.1. Eccles. 7.3. Eccl. 41.13.
• * 1.1836

  Rom. 12.17.
• * 1.1837

  Math. 5.16.
• * 1.1838

  1. Tim. 3.7.
• * 1.1839

  1. Pet. 3.1.2.
• * 1.1840

  2.12.
• * 1.1841

  1. Sam. 2 17.
• * 1.1842

  Leuit. 25.36.
• * 1.1843

  Ier. 15.10. Nehem. 5.
• * 1.1844

  Ezech. 18.13.
• * 1.1845

  Math. 5.11.
• * 1.1846

  12. 2. Cor. 6.8.
• * 1.1847

  Luc. 7.34.
• * 1.1848

  Psal. 19.14.
• * 1.1849

  119.
• * 1.1850

  Mat. 7.21.
• * 1.1851

  Rom. 2.13.
• * 1.1852

  1. Tim. 4.12.
• * 1.1853

  Tit. 2.7.8.
• * 1.1854

  1. Pet. 5.2.3.
• * 1.1855

  Luc. 4.23. Rom. 2.21.22.
• * 1.1856

  Heb. 13.8.
• * 1.1857

  1. Sam. 15.14.
• * 1.1858

  Luke 10 16.
• * 1.1859

  2. Cor. 5.18.
• * 1.1860

  Rom. 5.1.
• * 1.1861

  Esay 43.7.
• * 1.1862

  Ephes. 2.10.
• * 1.1863

  Luke 17.10.
• * 1.1864

  Deut. 28.1. to 15.
• * 1.1865

  Rom. 2.7.
• * 1.1866

  Galat. 3.10.
• * 1.1867

  2. Cor. 13.11.
• * 1.1868

  Esay 64.6.
• * 1.1869

  Rom. 6.23.
• * 1.1870

  2. Cor. 3.5.
• * 1.1871

  Genesis 6.5.
• * 1.1872

  Phil. 2.13.
• * 1.1873

  Esay 48.22.
• * 1.1874

  Psal 9.17.
• * 1.1875

  1. Sam. 2.30.
• * 1.1876

  Gen. 23.12.
• * 1.1877

  Ruth. 2.
• * 1.1878

  Rom. 16.4.
• * 1.1879

  Gal. 4.15.
• * 1.1880

  Philem. 5.
• * 1.1881

  Psal. 33.1.
• * 1.1882

  Pro. 17.13.
• * 1.1883

  2. Tim. 3.2.3.
• * 1.1884

  Col. 1.3.4.
• * 1.1885

  2. Cor. 9.11.
• * 1.1886

  Prou. 19.17.
• * 1.1887

  21.13.
• * 1.1888

  2. Cor. 9.7.
• * 1.1889

  Gen 20.2. 2. Sam. 12.13.
• * 1.1890

  Mat. 16.18.23.
• * 1.1891

  1 Cor. 4.21.
• * 1.1892

  Mat. 21 19.
• * 1.1893

  Eph. 5.14.
• * 1.1894

  Rom. 12.9.
• * 1.1895

  Prou. 15.15.
• * 1.1896

  Rom. 14.4.
• * 1.1897

  2.1.
• * 1.1898

  Eccl. 7.18.19.
• * 1.1899

  2. Cor. 4.8.
• * 1.1900

  Prou. 6.11.
• * 1.1901

  1. Tim. 6.9.
• * 1.1902

  1. Tim. 6.6.7.8.
• * 1.1903

  Mat. 6.
• * 1.1904

  Phil. 3.17.
• * 1.1905

  Psal. 37.25.
• * 1.1906

  2. Cor. 4.8.
• * 1.1907

  Psal. 34.10.
• * 1.1908

  1. Tim. 6.10.
• * 1.1909

  Mat. 6.32.
• * 1.1910

  7.11.
• * 1.1911

  Gen. 13.6.
• * 1.1912

  Ruth 2.1.
• * 1.1913

  1. King 10.23.
• * 1.1914

  Luk 19.2.
• * 1.1915

  Mar. 12.42. Luk. 16.20.
• * 1.1916

  Heb. 11.37.
• * 1.1917

  Mat. 8.20.
• * 1.1918

  Iob 1.3.
• * 1.1919

  Ester 2. & 8.
• * 1.1920

  1. Cor. 4 11.12. &c.
• * 1.1921

  Deut. 6.5.
• * 1.1922

  Leuit. 19.15.
• * 1.1923

  Deut. 27.26.
• * 1.1924

  Iames 3.2. 1. Iohn 1.8.
• * 1.1925

  3 4.
• * 1.1926

  1. Cor. 13.9.
• * 1.1927

  Psal. 143.2.
• * 1.1928

  Iob 15.14.
• * 1.1929

  15.
• * 1.1930

  16.
• * 1.1931

  2. Cor. 4.3.
• * 1.1932

  2. Cor. 3.5.
• * 1.1933

  Ioh. 15.5.
• * 1.1934

  Act. 16.28.
• * 1.1935

  Rom. 12.15.
• * 1.1936

  Heb. 13.3.
• * 1.1937

  Mat. 25.41.
• * 1.1938

  Act. 16.12.
• * 1.1939

  2. Cor. 8.1.2.3.4.
• * 1.1940

  1. Cor. 9.7.
• * 1.1941

  9.
• * 1.1942

  11.
• * 1.1943

  13.
• * 1.1944

  14.
• * 1.1945

  Galat. 6.6.
• * 1.1946

  1. Tim. 5.17.
• * 1.1947

  Math. 10.8.
• * 1.1948

  2. Thess. 3.8.
• * 1.1949

  1. Tim 5.18.
• * 1.1950

  1. Pet. 5.2.
• * 1.1951

  1. Tim. 4.13.
• * 1.1952

  Genes. 6.7.
• * 1.1953

  19.
• * 1.1954

  Luke 17.
• * 1.1955

  Luke 13.14. Exod. 23.2.
• * 1.1956

  Mat. 18.7.
• * 1.1957

  1 Cor. 10.33. 2 Cor. 12.14.
• * 1.1958

  1 Pet. 5.2.
• * 1.1959

  1 Cor. 4.15.
• * 1.1960

  Prou. 19.17.
• * 1.1961

  Mat. 10.42.
• * 1.1962

  Mat. 25.34.35.
• * 1.1963

  Act. 9.4.
• * 1.1964

  Mat 25.40.
• * 1.1965

  Luc. 17.10.
• * 1.1966

  Rom. 8.18.
• * 1.1967

  Dan. 9.9. Iob. 9.20.
• * 1.1968

  Iam. 3.2. Esa. 64.6.
• * 1.1969

  Eph. 2 8. Tit. 3.5.
• * 1.1970

  2 Cor. 8.2.
• * 1.1971

  1 Sam. 12.3.4.
• * 1.1972

  Mat. 25.15.20. 1 Cor. 4.2.
• * 1.1973

  Gen. 8.20.21.
• * 1.1974

  1. Reg. 18.4.
• * 1.1975

  Ier. 38.13.
• * 1.1976

  2. Tim. 1.16.
• * 1.1977

  Heb. 13.16.
• * 1.1978

  Eccl. 17.20.
• * 1.1979

  Prou. 19.17.
• * 1.1980

  Mat. 25.34.
• * 1.1981

  Heb. 13.15.
• * 1.1982

  Rom. 12.1.
• * 1.1983

  Heb. 13.16.
• * 1.1984

  Hos. 6.7.
• * 1.1985

  Mat. 25. Gal. 6.10.
• * 1.1986

  Dan. 4.24.
• * 1.1987

  Prou. 3.3.
• * 1.1988

  Psal. 18.2.
• * 1.1989

  Esay 25.1. Mat. 27.48.
• * 1.1990

  Psal. 41.1.
• * 1.1991

  Pro. 11.17.26.
• * 1.1992

  Mat. 25.34.
• * 1.1993

  1 Tim. 6.19. Mat. 10.42.
• * 1.1994

  Eccl. 11.1.
• * 1.1995

  Ioh. 12.25.
• * 1.1996

  Psal. 50.10.12
• * 1.1997

  145.15.16.
• * 1.1998

  2 Cor. 9.8.
• * 1.1999

  2 Cor. 1.2.
• * 1.2000

  Mat. 3.17.
• * 1.2001

  Mat. 5.45.
• * 1.2002

  Ioh. 20.17.
• * 1.2003

  Apoc. 7.12.
• * 1.2004

  2 Tim. 1.13.
• * 1.2005

  Ioh. 20.17.
• * 1.2006

  28.
• * 1.2007

  Apoc. 4.11.
• * 1.2008

  Rom. 16.27.
• * 1.2009

  1 Tim. 1.17.
• * 1.2010

  1 Pet. 4 11.
• * 1.2011

  Apoc. 4.11.
• * 1.2012

  Rom. 11.36.
• * 1.2013

  Luk. 12.47.
• * 1.2014

  Psal. 118.28.
• * 1.2015

  Luke 1.46.
• * 1.2016

  Mal. 1.9.
• * 1.2017

  Nehe. 13.18.
• * 1.2018

  Apoc. 7.12.
• * 1.2019

  Psal. 16.3.
• * 1.2020

  Iob 15.
• * 1.2021

  1 Cor. 6.11.
• * 1.2022

  1 Cor. 16.20. Colos. 4.15.
• * 1.2023

  Dan. 3.18.