Lectures Upon Philippians

LECTURE VIII.

NOw then, the first thing which here I note, is the Apostles vehement protestation, not concerning any trivial and ordinary matter, but touching his sincere and fervent love of the Philippians, nor to small or no purpose, but to win their attention unto the word of their salvation more gladly. For he protesteth & sweareth, an oath being nothing else but a calling of God to witness of that we speak, for their assurance to whom we swear, which whole definition is in this protestation; he protesteth saith, and sweareth unto the Philipp. that he longeth after them all, and greatly loveth them all from the very heart root in Jesus Christ, that so being persuaded of his love, they might give the better heed unto the things he wrote. Whence I observe that a protestation, or an oath by God, when the glory of God, or the good of our neighbor doth require it, may very lawfully be made. And this is proved, first from the nature and definition of an oath. For, what is an oath? It is, as even now we heard, an holy and religious calling of God to witness, of the truth of that we speak, for their assurance unto whom we speak; as here the Apostle for the Philippians assurance of his sincere love of them, calleth God to witness how he longeth after them all, how greatly he loveth them all from the very heart root in Jesus Christ. And what herein is unbeseeming a Christian, or which may not lawfully be done? Secondly, it is proved from the express commandment of God, for thus hath God commanded, saying, Thou shalt fear the Lord thy God, and serve him, and shalt swear by his name. In which words, as to fear the Lord God, and to serve him, so to swear by his name is commanded. Thirdly, it is proved from the end of an oath, for the end of an oath is to decide debates, & to make an end of strifes; as the Apostle showeth, saying, that an oath for confirmation is among men an end of all strife. And as Moses in a plain case showeth, saying, If a man deliver to his neighbor to keep Ass, or Ox, or Sheep, 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 be between them twain, that he hath not put his hand unto his neighbors 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 proved from the practice of holy men of God; for Abraham, as we read, swore unto Abimelech by God, that he would not hurt him, nor his children, nor his children's children: And Isaac and Abimelech, afterwards sware one to another, to the like purpose: And so Jacob and Laban sware one to another, to the like purpose: Likewise our Apostle oftentimes in his Epistle protesteth, and calleth God to witness of that he saith, Rom. 1.9. 2. Cor. 1.23. & 12.19. And God himself, because he had no greater to swear by, sware by himself, as it is said in the Prophet, and as the Apostle witnesseth. Lastly, it is proved from a necessary consequent, for if an oath be a part of God's worship, will it not then necessarily follow, that an oath may lawfully be made? Now that an oath is a part of God's worship, appeareth by many places of holy Scripture; as, where it is said in the Prophet, In that day shall five Cities in the land of Egypt speak the language of Canaan, and shall swear by the Lord of hosts, that is, shall renounce their superstitions, and serve God as he hath appointed. And again, where it is said, Thou shalt swear the Lord liveth in truth, in judgment, and in righteousness. And therefore the Lord by that Prophet, in the next Chapter complaineth of Judah, and Jerusalem, that they had forsaken him: and how did that appear? because they swore by them that were no God's: Thy children, saith he, have forsaken me, and sworn hy them that are no God's. So that to swear by them that are no God's, is to forsake God. And why? because it is to give his worship to another, even to them that are no God's: which, who so doth, he forsaketh God.

O, but will the godly soul say, this needed not in such a swearing age, to prove the lawfulness of swearing; and will the cursed swearer say, this is well indeed, that I have so good allowance for my swearing from the Preacher. Hearken therefore yet a while, and know how we may protest and swear lawfully. First therefore, if we will swear lawfully, we must swear by the name of God. For both the commandment & practice are so, as already we have heard, & the reason thereof is very plain: for who can witness, that he that sweareth lieth not, but God only that beholdeth the heart, and knoweth what is in man? Or who is omnipotent and able to maintain and defend him that speaketh truth, or to punish and take vengeance on him that sweareth a lie, but God only which is able to destroy both soul and body in hell? Secondly, if we will swear lawfully we must swear in truth, in judgment, and in righteousness. In truth, for the confirmation of the truth, because we may not call God to witness a lie, least he give us our portion with liars and swearers, in the lake that ever burneth. In judgment, upon causes weighty, certain, and necessary, when the glory of God, or the good of our neighbor doth require it, because we may not call God lightly, or rashly to witness upon trial, or vncertainetie, or unnecessary causes, least our judgment be as theirs that take his name in vain. In righteousness, for the confirmation of things godly, just, and lawful, because we may not call God to witness things ungodly, unjust, or unlawful, lest we be not holden guiltless for taking his name in vain: for thus much those three points imply. Thirdly, if we will swear lawfully, it must be when we have no other way of proof of our words, or confirmation of our promise: for if otherwise the thing for which we are to swear can be debated, decided, & ended, then by an oath we are not to swear, as by the end of an oath it doth appear, which is to end a strife; so that where the strife may otherwise be ended, there an oath is not to be used. Swear then we may lawfully, but not otherwise then by the name of God, and that in truth, and in judgment, and in righteousness, and that when things cannot otherwise be cleared and ended then by an oath.

Which serveth first for the confutation of that error of the Anabaptists, who deny it to be lawful for a Christian to swear at all: the plain contrary whereof we have heard evidently proved out of the scriptures. The places of scripture whereon they ground their error are two; the one the saying of our blessed Savior in Matthew; the other the words of James in his Epistle. The saying of our Savior in Matthew is, Swear not at all, neither by heaven, for it is the throne of God &c. The words of James are, Before all things swear not, neither by heaven, nor by earth, nor by any other oath &c. from both which places they conclude that a Christian may not swear at all. For answer whereunto we must understand, 1. that not all kinds of oaths are forbidden in these places. 2. what kind of oaths are there condemned. For the first, that not all kind of oaths are forbidden in Matthew, appeareth by the very scope and drift of our Savior in that place. For what was his scope and drift there? It appeareth by his exposition there of sundry laws, that his meaning was not to destroy the law, for so he saith, I came not to destroy the Law and the Prophets; 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 murder, and then in the Law touching adultery, and not in the Law touching swearing. The Law then not having simply forbidden swearing, neither doth our Savior simply condemn swearing Again, if all kinds of oaths be simply here forbidden, and only yea, and nay commanded, what shall we say for our Apostle that contenteth not himself only with yea and nay? What shall we say for our Savior himself, that not therewith content saith, Verily, verily, I say unto you? And again, oaths being a part of God's worship, as before we heard, if all kind of oaths be here forbidden a Christian, then is a part of God's worship forbidden and condemned. Seeing then thus it may appear, that not all kinds of oaths are here forbidden, let us now see what kinds of oaths are here forbidden and condemned. And this will appear by a short view of the corrupt glosses, which the Pharisees added to the Law touching swearing. The Law was, Thou shalt not forswear thyself, but shalt perform thine oaths to the Lord. Their gloss was, that if any swear by the name of God, or by the things that were immediately belonging to the service of God, as by the gold of the Temple, or the offering on the Altar vainly or perfidiously, not performing his oath, he offendeth but if he swear by any other creature, as by heaven, or earth, or Jerusalem, or his head, or the Temple, or the Altar, or any that is not God, he offendeth not, nor is bound to perform his oath. Our Savior his exposition of the Law against their gloss is, that not only to swear in our common talk by the name of God, but also to swear by any other creature is an offense against the Law. So that here are not forbidden oaths made in truth, in judgment, and in righteousness, but all oaths in common talk, either by God, or by any creature whatsoever, or by anything that is not God. Yea but it is said, Swear not at all. True, in common talk swear 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 add in great and weighty matters swear not at all, if any way you can avoid it, and when your yea, and nay may be trusted: for whatsoever is more then yea and nay, always cometh of evil, even of the devil in thee if thou swear of a wicked custom, and of evil in him to whom thou swearest, if having no cause to distrust thy yea and nay, he do not trust thee but cause thee to swear. The like answer is to be made to that of James, who useth the very words of our Savior. Yea, but James addeth, Swear not by heaven, nor earth, nor by any other oath. True, not vainly, or perfidiously. So that no oath by God, or any creature in common talk is lawful for any Christian, nor in weighty and necessary matters if we can avoid it, but if we cannot avoid it, an oath by the name of God in truth, in judgment, and in righteousness is lawful, the Anabaptists grounds as ye see proving nothing to the contrary.

The second use of our observation is, to restrain the wicked oaths of the profane swearers of our time. For first are we when we swear, only to swear by the name of God, & not at all by any creature, or anything that is not God? How then darest thou, whosoever thou art, swear by the Mass, 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 serve them? Or darest thou give the worship due unto God, unto any but unto him? Did the Lord threaten ruin upon Israel because they swore by their idols in Dan, & Beersheba, saying, they that swear by the sin of Samaria, and say, thy God O Dan liveth, and the manner of Beersheba liveth, even they shall fail, & never rise up again, & darest thou swear by that idol of the Mass, which was the sin of England, and is the sin of Rome? Did the Lord tell Judah that her children had forsaken the Lord, because they swore by them that were no God's, saying, Thy children have forsaken me, and have sworn by them that are no gods, and darest thou swear by our Lady, by S. George, by S. John, or S. Thomas, or the like, which are no gods? Doest thou not see that thus swearing thou forsakest God, and bringest ruin upon thyself? Did our blessed Savior tell the Scribes and Pharisees saying, Whosoever sweareth by the Altar sweareth by it, and by all things thereon; and whosoever sweareth by the Temple sweareth by it, and him that dwelleth therein; and whosoever sweareth by heaven sweareth by the throne of God, and by him that sitteth thereon; and doest thou think that when thou swearest by thy faith, thou swearest not by him in whom thou believest; 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 anything that is not God, tell me what thinkest thou, doest thou therein swear by God, or no? If so, then thou takest his name in vain, and he will not hold thee guiltless. If no, then thou forsakest God, in that thou swearest by that which is no God. And look then what comes upon thy swearing by any creature, or anything that is not God.

Again, are we when we swear not to swear by any creature, or anything that is not God, but only by the name of God, and not thereby, but only in truth, in judgment, and in righteousness, and when things otherwise cannot be cleared and ended? How then darest thou, ô wretched man, in thine ordinary talk, upon every fond and light occasion, no necessity of God's glory, or thy neighbors good urging, swear by the holy name of God, and of Jesus Christ? How doth not thy flesh & thy spirit tremble within thee? how doth it not pierce thy very heart and soul to swear by the life, by the body, by the sides, by the wounds, by the blood of Christ Jesus? Doest thou, cursed wretch, hope to live by his life that swearest by his life; hope to be benefited by his body, that swearest by his body; hope to be healed by his wounds, that swearest by his wounds; hope to be washed from thy sins by his blood, that swearest by his blod? Nay, thou that dost these things, dost crucify again unto thyself the Son of God. Thou art one of them that spittest upon him, and buffetest him, that naylest him unto the cross, that thrustest thy spear into his side, that art accessory to the death of that just one, and his blood shall surely be upon thee, unless he grant thee grace unto repentance. A pitiful case that a man can almost come into no place, into no company, but he shall hear such ordinary swearing by the name of God, that every third word almost shall be such an oath. A pitiful case that a man cannot pass the streets, but he shall hear little ones that have little more then learned to speak, yet swear wickedly by the name of God. And yet so it is, as if our young ones had never learned to speak, till they had learned to swear, and as if the elder sort had never spoken well, till they had sworn lustily. A great many think themselves nobody, unless they can swear it with the best, and that it is their credit to swear stoutly. But wretched credit with men, that is got with the loss of God's favor: and better nobody, then such a swearing body. Hear the word of the Lord by his Prophet Zacharias, this saith he is the curse that goeth forth over the whole earth: for everyone that stealeth shall be cut off, as well on this side as on that, and everyone that sweareth &c. Enough a man would think to make the swearers countenance change, and his knees to smite one against another.

Let this be enough, beloved, to warn you of this foul sin of swearing, and to restrain you from it. Swear not at all in your common talk, either by God, for then he will not hold you guiltless; or by anything that is not God, for then ye forsake God, but let your communication be yea, yea, and nay, nay. Let not your children, or your servants, or your scholars swear by anything that is not God; lest instead of performing their promise in their baptism to forsake the devil, they forsake God: Neither let them swear by the name of God, lest by using it without reverence & fear, they provoke him to plague them. You must all of you know and remember, that his name is glorious and fearful, that he is a jealous God and a consuming fire, and therefore ye may not think or speak of him, but with reverence and humbleness, with fear and trembling. To conclude this point, He that useth much swearing, saith the son of Sirach, shall be filled with wickedness, and the plague shall never go from his house, and if he swear in vain he shall not be innocent, but his house shall be full of plagues. Accustome not therefore thy mouth to swearing, nor take up for a custom the naming of the holy One; for as a servant which is often punished cannot be without some skarre, so he that sweareth and nameth God continually, shall not be unpunished for such things. Have your faith and your troth with God, but let your communication be yea, yea, and nay, nay, for whatsoever is more then this cometh of evil. Pardon my dwelling on this point, being so needful to be spoken of, and having occasion but seldom to speak of it.

The second thing which here I note, is the thing whereof the Apostle maketh such vehement protestation, which is his sincere love of the Philippians. He protesteth and taketh God to witness, that he longeth after them all, or greatly loveth them all from the very heart root in Jesus Christ. Whence I observe how the Pastor ought to be affected towards his people, and generally one Christian towards another, and that is thus, the Pastor ought to love his people, and one Christian ought to love another, even with sincere love. Owe nothing saith the Apostle, to any man, but to love one another. Which rule is general for all Christians, and containeth in it two good instructions; the one, to fly debt, that we should not owe anything one to another; the other, to follow after love, that we should love one another. And writing unto Timothy more particularly, he noteth the Pastors love of his people, where he saith, Be an ensample unto them that believe in word, in conversation, in love; in love I say, that as they see your love to be towards them, so their love may be one towards another: even as the Apostle prayeth for the Thessalonians, saying, The Lord increase you, and make you to abound in love one towards another, and towards all men, even as we do towards you. Wherein his love towards them is signified, the love which should be in the Pastor towards his flock, that as his is towards them, so theirs might be one towards another.

But since there are so many sleights in love, how can Christians show that they love one another, and Pastors that they love their people even with sincere love? that is, our love must be a great love, so great, that if we be absent from them whom we love, we long after them with a longing desire to see them, that if we be their Pastors, we may bestow some spiritual comfort among them, and if otherwise, that we may perform some duties of love unto them. Such was our Apostles love to the Romans, as he witnesseth, where he saith, that he longed to see them, that he might bestow upon them some spiritual gift to strengthen them. Such also was Epaphroditus love towards these Philippians, as our Apostle witnesseth in the next chapter, verse 26. And such was his own towards them, as this place showeth. And such after their example, must be the love of all Pastors towards their people, and of all Christians one towards another, if their love be sincere. Yea, but such and so great may be their love one towards another, as that they greatly long and desire to see one another, and yet their love be not hearty, but full of dissimulation. True, and therefore a second quality is requisite in sincere love, namely, that it be without dissimulation, even from the very heart root. Such love our Apostle requireth in all Christians one towards another, saying, Let love be without dissimulation. And so the Apostle Peter, saying, Love one another with a pure heart fervently. Such was our Apostles love towards the Philippians, loving and longing after them from the very heart root: and such must be the love of all Pastors towards their people, and of all Christians one towards another, if their love be sincere. Yea, but yet such, and so great may be their love one towards another, as that they long one after another, even from the very heart root, and yet their love be not sincere, but after the flesh, as the manner of many carnal men and worldlings is to love; as we see that Shechems heart clave unto Dinah. True, and therefore yet a third quality is requisite in sincere love, namely, that it be in the Lord, even in Christ Jesus, a spiritual, holy, and sanctified love in Christ, and for him. Such was our Apostles love towards the Thessalonians, as himself witnesseth, saying, We were gentle among you, even as a Nurse cherisheth her Children. Thus being affectioned towards you, our good will was to have dealt unto you, not the Gospel of God only, but also our own souls, because ye were dear unto us. And a little after he saith, We exhorted you, and comforted, and besought everyone of you, as a father his children. And such, he taketh God to witness, his love was towards the Philippians. And still the precepts run, to love one another in the Lord, and such must be the love of Pastors towards their people, and of Christians one towards another, if their love be sincere, they must long after them in their absence from them, and that from the very heart root, and that in Jesus Christ.

If Pastors should examine their love towards their people, and Christians their love one towards another by this rule; how much sincere love (think ye) would there be found either in Christians generally, or in Pastors particularly? For such is men's love generally, that they do not greatly long after one another to see them, if they be absent from them, at least, not from the very heart root, or surely, not in Christ Jesus. Nay, be we ab • ent from them, or they from us, we care not whether we • ee them again, or no, but to long after them, or to love • hem from the very heart root, that we think needs not; or, if we do, it is in some carnal or worldly respect, not for Christ Jesus his sake, or in Christ Jesus. Nay, commonly we can satisfy our selves well enough with our love of one another, as Christian enough, sincere enough, and holy enough, though in our love there be never a one of these qualities, though neither we long after them from the very heart root, in Christ Jesus; nor long after them from the very heart root, nor long after them at all. And as it is with men generally, so is it with the Pastors particularly. Too many that can be long absent from their flocks, and yet not long after them to see them, to bestow some spiritual gift upon them: too many that love not their flocks, from the very heart roots: too many that love their flocks only for their fleece, but not in Christ Jesus: but very few like unto Aaron, bear the names of their people before the Lord, vpō their two shoulders for a remembrance: very few that bear as Aaron the names of their people in a breastplate vpō their heart, that is, very few that have their people in their hearts, to deal unto them not the gospel only, but also their own souls, because they are dear unto thē, whereas it should be so with all Pastors. Well, ye see what love should be, both in a Pastor towards his people, and generally in all Christians one towards another. Think on these things, and blessed shall ye be if ye think on them, and do them.

LECTURE IX.

NOw, after the signification of the Apostles thanksgiving unto God on the Philippians behalf, for their fellowship in the Gospel, and of his persuasion of their perseverance therein unto the end, followeth for a full complement of testifying his love unto them, and winning their attention unto him, a signification of his praying unto God for them in these words, And this, &c. before he had said, verse. 4. that always in all his prayers he had thē in remembrance; and now he showeth what his prayer for them was, and that was, That their love might abound, &c. Which prayer, as it doth abundantly testify his love towards the Philippians, so doth it also imply a commendation of them, and an exhortation unto them: for in praying, that their love may abound yet more and more in knowledge and in all judgment, he giveth them testimony of their love, and of their knowledge, and judgment, & that they did abound in these things, & his prayer is, that they may abound yet more & more in these things. And again, in thus praying for them, he lets them in his own example see what they are to pray for, and in effect, exhorteth them to give all diligence hereunto, that their love may abound yet more and more in knowledge, &c. And indeed, this is the very main proposition, and principal exhortation of this Epistle, that their love may abound &c. But let us a little more particularly sift the meaning of the words in this his prayer. His prayer, ye see, is that their love may abound, .i. that as a fountain which keepeth not his waters in it self, but sends them out unto others, so their love may not be shut within their own bowels, but issue out unto the good of others. And he prayeth that their love may abound yet more and more: whereby he implieth that their love was manifest, and that their love abounded: for the streams thereof had flowed unto him being in prison at Rome, and he prayeth that it may abound yet more and more. but how? in knowledge and in all judgment, that their love being founded and grounded in sound knowledge, and in sound judgment, they might discern things that differed &c. Now by knowledge he meaneth the general knowledge of God's will out of his word; and by judgment he meaneth such an experience and sense in themselves of spiritual things, as through, which men expert in the word of righteousness have their wits or spiritual senses exercised to discern both good & evil, as by comparing this place with that to the Hebrews it may appear: for that which the Apostle there hath, strong meat belongeth to them that are of age, which through custom have their wits exercised to discern both good and evil, 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 judgment can discern both good and evil. So that the Apostle prayeth that they may abound as in love, so in knowledge of God's will out of his word, and in all judgment, .i. in sound judgment through a feeling experience in themselves, of such spiritual things as they know by the word, whereon their love may be grounded. And why doth he pray for their growth and increase in these things? Even for these ends; 1. that they may discern things that differ one from another, good from bad, and uncorrupt from corrupt doctrine. 2. that they may be pure from stain or corruption in doctrine, faith, or manners. 3. that they may be without offense, neither slipping back, nor standing at a stay, but holding on a constant course until the day of Christ. 4. that they may be filled with the fruits of righteousness, abounding in every good work, which are by Jesus Christ, from whom they have their beginning, unto the glory and praise of God, which is their end. These were the ends for which he prayed, that their love might abound yet more and more in knowledge, and in &c.

So that the things principally to be noted in these words, are three; First, the Apostles action of praying, This I pray. Secondly, the things for which he prayed, which were three, 1. their increase in love. 2. their increase in knowledge. 3. their inerease in judgment. Thirdly, the ends wherefore he prayed for these things unto them, which were four, as even now we heard. Now let us see what notes we may gather hence for our farther use and instruction.

The first thing which here I note is, that the Apostle prayed for the Philippians, that their love might abound yet more and more &c. The Philippians abounded in love, in knowledge, and in judgment, yet still the Apostle prayed that they might abound yet more and more in these things. Whence 1. I observe the continual use and necessity of prayer: whatsoever graces the Lord have bestowed on us, yet still we have need to pray, even that we may yet more and more abound in those very graces. And therefore the Apostles exhortation is, Pray continually, whether ye be in adversity, or in prosperity, whether ye want, or ye have, yet pray continually. If ye want, that he may supply your wants, and give unto you, which giveth unto all men liberally, and reproacheth no man. For so James exhorteth, saying, If any man lack wisdom, which is there meant of wisdom to endure patiently afflictions, but it is true in all graces generally, if any man lack any grace, let him ask of God which giveth to all men liberally, and reproacheth no man, and it shall be given him. So likewise if ye have, yet pray continually that ye may increase and abound, and if ye abound, yet pray continually that you may abound yet more and more in those graces wherein ye abound. So we see the Apostle prayed for the Thessalonians, saying, The Lord increase you, and make you abound in love one towards another, and towards all men. In the first chapter he had commended their diligent love: so that it was not for the having of that which they lacked that the Apostle prayed, but for their increasing and abounding in that grace which they had. And so here our Apostle prayed for the Philippians, that they might abound yet more and more &c. What, was it for the having of that which they lacked that he prayed? No. Was it that they might abound in that which they had? Nor only so: but that they might more and more abound in those graces wherein already they abounded. And the Apostle 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 already they abounded, therein taught them, and in them us, that we are to make our requests unto God in prayer and supplication, as for the having of such graces as we want, so that we may increase and abound in those graces w ^ch we have, & that we may abound still more & more in those graces wherein already we do abound. So that whatsoever graces we have, still we are to pray that we may continually more and more abound therein. And the reason why we are continually so to pray is very plain: for 1. such is our weakness through the sin that hangeth so fast on us, that unto whatsoever measure of grace we be grown, yet stand therein we cannot, unless he do continually stay us and uphold us with his hand. Let Peter witness, whose faith faileth, and he sinketh, if the Lord sustain him not, and save him. Paul also may witness the same, whose courage in his bands may fail him, if by the power of the spirit through the prayer of the Saints he be not assisted, that therein he may speak boldly as he ought. In regard therefore of our vnablenes to stand or grow, without his continual support and supply, still we had need to pray unto the Lord, whatsoever measure of grace we be grown unto. 2. In whatsoever grace we abound, yet therein, we come so far short of that perfection wherein we should endeavor, that continually we had need to pray that we may abound yet more and more therein. And therefore David that was well taught in the Lord his statutes, yet still prayeth unto the Lord to teach him his statutes, and having more understanding then all his teachers, yet still prayed unto the Lord to give him understanding; and taking as great delight in the way of his testimonies, as in all manner of riches, yet still prayeth unto the Lord, that he will incline his heart unto his testimonies. And what was this, but his prayer that he might abound yet more in the knowledge, and in the understanding, and in the delight of the Law of the Lord, because howsoever he abounded therein, yet he came far short of that he should? And for the same reason it behooveth us so to do, as we have him for an ensample.

This then may serve, to condemn our great negligence and slackness, our great coldness and faintnes generally, both in public and private prayer unto the Lord our God. For is there so continual use and necessity of prayer, whether we want any grace that we may have it, or have 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 slack, so cold and faint in prayer generally? Unto public prayer wherein we pray for what we want, and for increase in that we have, and that we may more and more abound in that wherein we abound, how negligent and slack are we, and how cold and faint are we therein? Some of us come so seldom thereunto as that there is very little difference between us, and plain Recusants; others of us 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 us in time of public prayer are occupied either in private prayers, or in reading upon some book or other, or in talking one unto another; others of us either fall asleep, or are troubled with wandering and by-thoughts, and have our minds at home, or in the fields, upon our commodities, or upon our pleasures, and rather upon everything then upon that we should. Generally so defective and wanting unto our duties we are herein, as if either we knew not, or cared not how to account of, and how to carry our selves in public prayer. And as we fail of that we ought in public, so do we also in private prayer. For how seldom do we, as our blessed Savior willeth us, enter into our chambers, and shut our doors upon us, and pray unto our father which is in secret? Can our wants press us to pray privately unto the Lord that he will supply our wants? Nay seldom we humble our selves in private before the Lord, even for the supply of our wants; or if we do, our prayers are so cold, and so faint, and so troubled with wandering and by thoughts, that we pray and have not, because we pray not as we ought. Can the graces which we have, and wherein we abound, press us to pray privately unto the Lord that we may increase in those graces we have, and abound yet more & more in those wherein we abound? Nay here commonly we forget our selves, and as if we were well and needed no more, we pray not unto the Lord for increase, but carrying our selves like unto the Pharisee, we think we are not as other men, and we say depart from me, 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 us all, but we are guilty of very many defects touching prayer. Let us therefore hereafter use more carefullnesse herein then heretofore we have done. Let us reform our negligence and slackness in coming to public prayer. It hath the promise, that where two or three be gathered together in God's name, there will he be in the midst of them; and oftentimes he blesseth us, because of them that pray with us. Let us pray in faith, and waver not, and whatsoever we ask in prayer, if we believe, we shall surely receive it. Let us not cease, but in public, and in private, pour out our prayers unto the Lord, both for such graces as we want, and for increase in such as we have, and that we may abound more and more in every good grace. Continuall need we have: let us therefore, as the Apostle exhorteth, Pray continually, even whatsoever graces we have, let us pray that we may abound more and more therein.

The second thing which hence I observe is, that Christians are not to stand at a stay, or to content themselves with reasonable good beginnings, but whatsoever grace it is wherein they stand, they are continually to labor, that they may abound more and more therein. Which, as this place showeth, so farther that of the Apostle to the Hebrews, where he saith, Therefore, leaving the doctrine of the beginning of Christ, let us be led forward unto perfection. Where the Apostle shows, that we are not always to be a learning the principles and beginnings of Religion, but as children which at the first are fed with milk, do afterwards take and digest strong meat; so from principles in religion, we should go forward unto perfection in religion, growing up daily more and more in the unity of faith, and of the knowledge of the Son of God into a perfect man. Add hereunto the example of our Apostle, he having attained unto a great measure of perfection, yet counted not himself that he had attained unto it, but he followed hard after it, that he might comprehend it, and still endeavored himself unto that which was before. In whose example (as in a glass) we may see that we are not to rest in any perfection that we can grow unto in this life, but still we are to go forward from perfection to perfection, and still to labor to increase and abound more and more in every grace wherewith we are blessed. And how should any man think othewise, considering what enemies we have which hinder our perfection. For, can we have the devil ever seeking like a roaring Lyon to devour us, the world laying a thousand baits to deceive us, our own flesh as a strong armed man evermore assaulting us, so that our whole lives be a continual sharp warfare unto us, and yet hope for such perfection in this life, that we need not strive farther? Nay, these continually bid us such battle that if either we stand or give back, we may quickly take the foil. Still therefore, we must hold on, and as long as the Lord continues our life, so long we must give all diligence to abound more and more in every grace wherein we stand.

This then serveth to condemn the miserable corruptions of our times, for so it is with us, that a great many of us rather go backward, and grow worse and worse, then better and better. Many which seemed to have begun in the spirit, make an end in the flesh; which seemed for a time to have run well with the Galatians, are with them drawn away with diverse lusts, which drown them in perdition. Others of us pause at the matter, and, as if there were danger in every step farther, we stand at a stay and move not our foot forward. But what do I say, that we stand at a stay? Nay, indeed, and in truth, we plainly go backward: for not to go forward in the way of Christianity, is to go backward; and not to increase in the graces of God's spirit, is to decrease in them! And therefore the judgment of the Laodiceans because they were not hot, was as if they had been cold, even to be spewed out of the Lord his mouth. Others of us can be content to make a show of going forward, and increasing in religion and piety, but it is for our advantage an gain, that under a color of zeal and forwardness, we may the better compass our commodities, and bring our purposes to pass: for we like better of the account that gain should be godliness, then that godliness should be gain, and again we will make of a show of godliness. The least number by far is of them that having begun well, do in their souls labor after perfection, that they may abound more and more in the grace wherein they stand. But let our care, beloved, be, to be of this number. Let us so strive after perfection, that we may daily grow from perfection to perfection, till we become perfect men in Christ Jesus. Let us continually pray with the Apostles, Lord increase our faith; and let us labor by all holy means of hearing the word preached, and reverent use of the blessed Sacrament to grow more and more in faith. Let us pray with the Prophet, Stablish the thing (O God) that thou hast wrought in us; and let us labor to be daily more and more grounded & stablished in every grace that the Lord hath wrought in us. And if already we do thus, let us comfort our selves in this that we do as we ought, and let us hold on our good course unto the end.

The third thing which here I note is, that the Apostle prayeth, that their love might abound more and more; their love towards God, their love one towards another, their love towards the poor Saints and afflicted members of Christ Jesus. Whence I observe, that in all Christians this must be a continual care, that they may abound always more and more in love towards God, in love one towards another, and in love towards the poor Saints and afflicted members of Christ Jesus. For, first, touching the love of God, how can we love him enough, who so loved us, even when we were enemies unto him, that he sent his only begotten son into the world to suffer death for us, that we might live through him? This was love passing the love of women, and how should we love him that thus loved us first? Sure our care can never be enough, that still we may more and more abound in love towards him. Again, touching the love one of another, we see how the Apostle prayeth for the Thessalonians, saying, The Lord increase you, and make you to abound in love one towards another, and towards all men. Which his prayer for them, was a plain signification of that care which was behooveful to be in them, namely that they might increase and abound daily more and more in mutual love one towards another, and not in them only, but in us also, unto whose edification and instruction those things were plainly written. Also, touching our love towards the poor Saints and afflicted members of Christ Jesus; we see how the Apostle presseth and urgeth the Corinthians, and in them us thereunto, commending their good beginning, and exhorting them by the example of the Macedonians, and of our blessed Savior, to continue, and to abound more and more therein. But, what should farther proof of this point need then this, that love and charity towards the poor Saints is so often commanded, and commended in the holy Scriptures, and so greatly rewarded? for the oftener that it is commanded and commended in the holy Scriptures; and the more, that it is rewarded, the more careful it behooveth us to be, that we abound therein. Thou shalt not harden thine heart, nor shut thine hand from thy poor brother, but thou shalt open thine hand unto thy brother, to thy needy and to thy poor in the land, saith the Lord: Thou shalt not harden thine heart, but open thy bowels of compassion, and be merciful, and loving, and tender-hearted towards thy poor brother. The like commandment is often given in the holy Scripture. And what a commendation was it generally unto the Churches of Macedonia, that out of their most extreme poverty, they were so richly liberal unto the poor afflicted Saints, and particularly unto these Philippians, that they communicated to our Apostle in his bands? Or what greater reward can be given unto any, then is promised unto them that give the Saints meat when they are hungry, that give them drink when they are thirsty, that clothe them when they are naked, that visit them when they are sick, that relieve them when they are in prison, &c. even a kingdom of glory? In a point so clear, many proofs are not needful. For more care is not needful, that we may increase and abound more and more in faith, hope, or other grace of the spirit, then that we may abound more and more in love, even in love, both towards God, and towards one another, and towards the poor Saints in their affliction and misery.

Which serveth to condemn the more then keicolde love of Christians in our days. To censure any of you so sharply, beloved, as if ye loved not God, or at least but with a cold love, would seem it may be hard. For all of you love God, and he that thinketh otherwise is much deceived. But, tell me, do all of you love one another? It may be that some of you will here yield a little. And, I tell you, or rather the holy Ghost telleth you, that he that loveth not his brother, whom he hath seen, loveth not God, whom he hath not seen. The Apostles exhortation is, Be affectioned to love one another, with brotherly love: And again, Let brotherly love continue: And again, Above all things have fervent love amongst you. But our often brawlings, and divisions, and quarrels, and contentions, and swellings, and discords show, that we have not hearkened nor obeyed their counsel, so far have we been from abounding more and more in love one towards another? And if we do not love one another as we should, judge ye by the former place whether we love God as we should. Behold, saith the Prophet, how good & joyful a thing it is brethren to dwell together in unity. Surely in anything we cannot be liker unto God, then if we love one another: for God is love, and we by love are made God's house, wherein he liketh to dwell; For he that dwelleth in love, dwelleth in God, and God in him. We have been too cold in love one towards another, and therefore too cold in love towards our God. Above all things let us have fervent love amongst our selves, and so shall we be sure that we love God indeed. And as we have been too cold in love one towards another, and consequently in love towards God, so can I not much commend our love towards the poor Saints and afflicted members of Christ Jesus. I cannot reprove you for not abounding more and more in this love, because, as yet, you do not abound in this love. Through a good and godly statute lately made, the poor Saints come not now unto your doors; but through want of relief they faint in their houses: insomuch, that as the children of Israel when their burden was heavier, and their task greater, cried out upon Moses, and Aaron, saying, The Lord look upon you and judge, for ye have made our savior to stink before Pharaoh and his servants, in that ye have put a sword in their hand to slay us: So they cry out upon them that were the means of this statute, saying, The Lord look upon them that have done thus unto us, for they have made our savior to stink before our brethren, and have put a sword in their hands to slay us. And where is the cause of this cry? Not in the statute: for it is as good a statute as could be devised both for you and them: but the cause is in you. Ye are well content that they come not to your doors as they were wont; but there wanteth in you a willing and ready mind to contribute to their necessities as the statute requireth. When some task or burden should be levied upon you for their maintenance, in respect of that relief, which they were wont to find at your doors, here ye draw back the shoulder, and every man would give so little, that the statute cannot have his entendment. And thus it is that you have a sword to kill the poor withal: for, by the statute, they may not come to your doors, & yet you will not contribute to their maintenance according unto the statute. Beloved, open the bowels of your compassion, let your love towards the poor Saints appear, communicate to their affliction, misery, and poverty, and as God hath given to every man, so let him give, not grudgingly, or of necessity, but willingly and cheerfully. They are God's saints, they are members of Christ's body, they are your brethren, and many of them it may be as rich in God's favor as the most of you, and that which ye willingly and cheerfully now give unto them, shall further your reckoning in the day of Christ Jesus. Be therefore ready to give, and glad to distribute, laying up in store for yourselves a good foundation against the time to come. Let your love towards God, towards one another, towards the poor saints of Christ Jesus be manifest unto all men, that they which see your love may glorify God on your behalf. So shall ye be loved of love it self, and live forever where your love shall have none end.

LECTURE X.

THe next thing which here I note is, that the Apostle prayeth, that the Philippians may abound more and more in knowledge, namely in knowledge of God's will out of his word. Whence I observe another continual care necessary for all Christians, and that is, that they may abound more and more in the knowledge of God's will out of his holy word. My brethren, saith the Apostle, be not children in understanding, but as concerning malicioiusness be children, but in understanding be of a ripe age. The Apostle had before, signified his own mind of praying and speaking in strange tongues without understanding, and in a known tongue with understanding, therein taxing their too great admiring of strange tongues, and too little regard of knowledge and understanding. Now in effect he tells them that therein they are like unto little children, which if they see fair and great and coloured letters in a book, are in great love with the letters, but care not for the sense and understanding of the words. But he exhorteth them, be not children in understanding, as if he should have said, Children indeed care not for understanding, but it may not be so with you, ye were children sometimes and cared not for understanding, and ye were children sometimes, and but young in understanding and knowledge, but ye may not be so still, but ye must grow to be of a ripe age in understanding, ye must increase in knowledge as in years ye do increase. And lest they should say that Christ would have them to be like unto little children, he preventeth that, and tells them that he would have them to be like unto little children concerning maliciousness, but concerning knowledge and understanding he would have 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 understanding, .i. that we may increase and grow forward more and more in knowledge, even from knowledge to knowledge To the like purpose is that of the Apostle, where he saith, Leauing the doctrine of the beginnings of Christ, let us be led forward unto perfection. He had in the end of the former chapter, somewhat sharply told the Hebrews, that when as concerning the time they ought to be teachers, yet they had need to be taught the very principles of the word of God. Now therefore he doth exhort them that they would not be still a learning the principles and beginnings of religion, but that they would go forward from perfection to perfection, and abound more and more in knowledge. We may not then be as idle loiterers, which spend their time and profit not, but as our time spent in the school of Christ doth require of us, so must our profiting be in the knowledge of his will out of his word. Yea look into our own practice, and we shall find our own judgment to be such. If we have children, and set them to their books, we look that according to their time spent thereat their profiting should be, and that they should increase in knowledge and learning, as they grow in years, and in time spent at their book, and if they do not so profit, we take them from the school and set them to some other thing. So that by our own judgment, so many of us as are taught in the school of Christ, we should increase in the knowledge of Christ, and as we spend more and more time in the school of Christ, so should we abound more and more in the knowledge of Christ, and if we do not so, by our own judgments we are to be excluded as non proficience out of the school of Christ. And what then becomes of us? Nothing then to set us unto, but as it was said to the unprofitable servant, Cast that unprofitable servant into utter darkness, there shall be weeping and gnashing of teeth, so shall it be said to such non proficience, cast that non proficient scholar into utter darkness, there shall be weeping and gnashing of teeth.

This then, first may teach us to beware of that leaven of theirs that would have us misled up in ignorance, and bear the world in hand that ignorance is the mother of devotion. For such a brood of Satan there is, as will tell you that the Scriptures are dark, and hard to be understood, and perilous to be read; that will highly commend your modesty, if ye presume not to read the Scriptures; that will tell you it is enough for you to believe as the Church believeth, though ye know not how to give account of your faith; that will allow well of learning nothing, and after many years to be never the wiser; in a word, that will the sooner suspect you of heresy, the more knowledge ye have in the Scriptures. Such are they that would have praying, singing, reading, and all other rites of the Church done in a strange language, that would have us barred from the reading of the Scriptures in a known tongue, that would have none but great Clerks and Divines seen in the Scriptures. But what saith the Holy Ghost? Search the scriptures, saith our blessed Savior, for in them ye think to have eternal life, and they are they which testify of me. Grow saith Peter unto the Church, in grace, and in the knowledge of our Lord and Savior Jesus Christ. And our Apostle, Let the word of Christ dwell in you plenteously in all wisdom. And in this place his prayer is for the Church of Philippi, that they may abound more and more in knowledge. Now what can be more contrary and repugnant unto other, then this doctrine of the Holy Ghost unto that doctrine of theirs? Our blessed Savior sets us unto the Scriptures to search them, and they would not have us to presume to read the Scriptures. The Apostle Peter, would have us to grow in the knowledge of our Lord and Savior Jesus Christ, and they would not have us look into the scriptures lest we fall into heresies. Our Apostle would have the word of Christ to dwell in us plenteously, and they would have us only to believe as the Church believeth, and care not though we know not how to give account of our faith. Our Apostle would have us to abound more and more in knowledge, and they tell us that ignorance is the mother of devotion. See then whether there be not cause to beware of them, and to bid fie upon the beast, that speaketh so presumptuously against the word of God. As the Apostle saith unto the Galatians touching the false Apostles, they desire to have you circumcised, that they might rejoice in your flesh; so I say unto you touching these false Apostles, they desire to have you close shut up in ignorance, that they may lead you blindfold at their pleasures into all their devilish errors, and that they may rejoice in their advantage by your ignorance. Beware therefore of them, and hearken not unto them, lest if ye err in your hearts, because ye know not his ways through your ignorance in the scriptures, he swear as sometimes he did unto the Israelites in his wrath, that ye shall never enter into his rest, even to the heavenly Canaan, whereof that earthly Canaan was a type.

2. This may teach us to give all diligence unto the reading, and hearing, and meditating of the holy scriptures, that so we may abound more and more in all knowledge and understanding. Very lamentable it is, beloved, to see and consider how many hundreds, nay thousands in this clear light of the gospel, when the scriptures are or may be read and known of us all, yet are as ignorant in the scriptures, and of the things that belong to their salvation, as when they sat in the darkness of Egypt, when they could see no light of the scriptures, by reason of the strange language. We have had many Ezraes that have read in the book of the law of God distinctly, & given the sense thereof that the rest might understand; many Ministers of Christ Jesus, that have read the law & the gospel unto us every Sabbath day in our Churches; many Preachers of the Gospel that have plainly opened the scriptures unto us, whereby we might be made wise unto salvation, even 40 years long And have not the scriptures been read unto the greatest number of us in vain? Notwithstanding so much preaching, and teaching of the holy word of life, are we not still ignorant, and have still need to be taught the very beginnings of Christ, the very principles of religion? Have we not many masters of Israel, that think themselves great men, like unto Nicodemus, that know not those things, which the very babes in Christ's school ought to know? Have we not many leaders of the people, and masters of families, unto whose shame it may be spoken, that they have not the knowledge of God? Have we not many that if they be asked, are not able to give an account of their faith, nor know truth from error, religion from superstition? The thing is too true, and too lamentable. Beloved, hath not the Lord our God said unto us all, These words which I command thee this day shall be in thy heart, and thou shalt rehearse them continually unto thy childrem, and shalt talk of them &c. and shall we not hearken to his voice to do according to all he hath commanded us? Hath not our blessed Savior told us, that this is eternal life to know God to be the only very God, and him whom he hath sent Jesus Christ, and shall not we labor to grow in the knowledge of God, and of our Lord Jesus Christ? Hath not the holy Prophet said, that blessed is the man whose delight is in the law of the Lord, and which meditateth therein day and night, and shall we not give 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, Prouide you Bibles which are the medicine of your souls, if you will nothing else, at least get the New Testament. In the Bible, there ye have the whole will of your heavenly father, there ye shall see what legacies he hath bequeathed unto you, and what duties he requireth of you. If the father of our bodies had bequeathed us a great legacy by his will, it would not be much needful to wish us get our Fathers will, and to look diligently into it, to see if not what he requireth of us, yet what he bequeatheth to us, neither would we stick at the cost for the search of it, if we knew where to have it. And shall the father of our souls leave us his Will, and by his Will bequeath us everlasting life, and shall we not labor to get his Will? Shall a matter of ten shillings stay us from the having of his Will? shall not we search it and look diligently into it? Let us beloved get the book of God's law into our hand, and let it not depart out of our mouths, but let us meditate therein day and night, that we may observe and do according to all that is written therein, as the Lord exhorted Joshua. Let us likewise flock as Doves unto the windows, unto the places where the word is preached, and when we have heard let us meditate and confer of that we have heard. If the children of our bodies had gone to the school, and in the space of seven years had profited nothing, what would we say unto them, or think of them? Hardly enough, no doubt. And what shall we then think of our selves, that in the space of forty years, are scarce yet past our A. B. C. and have not yet attained unto any reasonable knowledge? Let us hereafter recompense our former negligence, with greater diligence, and let us slack no holy means, whereby we may grow into all holy knowledge. Let us labor to be rich in all knowledge, and leaving the doctrine of the beginning of Christ, let us be led forward unto perfection. Let us henceforth be no more children, wavering and carried about with every wind of doctrine, but let us grow up unto a perfect man, and unto the measure of the age of the fullness of Christ, that we may be able to comprehend with all Saints, what is the breadth, and length, and depth, and height, and to know the love of Christ, which passeth all knowledge, that we may be filled with all fullness of God. By reading, by hearing, by meditating, by praying, let your care be 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 judgment, in all judgment, that is, in sound judgment, that having their wits exercised through long custom, they may discern both good and evil. So that, as he would have them to abound more and more in knowledge, so farther, he would have them also to abound more and more, in a sound and feeling experience of spiritual things in themselves, that they might spiritually feel in their hearts and souls that which they knew out of the word. Whence I observe a further continual care necessary for all Christians, and that is, that they may abound daily more and more, not in knowledge only of God's will out of his word, but in sound judgment also, through a feeling experience in themselves, of such spiritual things as they know out of the word, that what they know out of the word, they may feel the truth of it by experience in themselves. This care our Apostle showeth that he had, where he saith, that the thing which he esteemed was to know Christ, and the virtue of his resurrection. He knew the doctrine of Christ his resurrection, and he knew this to be the virtue of Christ his resurrection, that by it the Saints of God rise from the death of sin unto the life of righteousness. But his desire farther was, that he might feel in himself, and know by his own experience the virtue of Christ his resurrection, by the death of sin, and the life of righteousness in himself, that as he knew by the word Christ his resurrection, to have such a virtue; so by experience in himself he might know Christ his resurrection to have such a virtue. And this care the Prophet exhorteth all men unto, where he saith, Taste and see how gracious the Lord is. Where ye may not think that the Prophet speaketh, as if the gracious goodness of the Lord could be tasted on with the mouth, or seen with the eye, but his meaning is, that such is the gracious goodness of the Lord unto his children, that they may have as sound experimental 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 ye do the gracious goodness of the Lord, by his manifold mercies; and more then so, ye may know it by your own experience. Acknowledge therefore him to be gracious, whom by your own experimental knowledge ye do (as it were) taste and see to be gracious. As then the Prophet doth exhort us, and as our Apostle both by example and exhortation moveth us, our care should be that besides our knowledge out of the word, we might have a feeling knowledge of that we know out of the word, by experience in our selves.

This then should teach us to observe the mercies and judgments of the Lord, to observe the proof and experience in our daily life, of such things as we know by the word, that so we may have not a contemplative only, but an experimental knowledge of things in our selves. As for example, the scripture telleth us, that the poor crieth and the Lord heareth him, and saveth him out of all his troubles. This we know to be true, because we find it so in the word. But our care should be farther to know it by a feeling experience in our own selves. We must then observe the mercies of the Lord in hearing us when we call upon him, and delivering us in every needful time of trouble, & so shall we know not only by the word, but by experience in our own selves, that the Lord heareth the poor when they cry unto him, and saveth them out of all their troubles. So David besides this knowledge out of the word, that the Angel of the Lord pitcheth round about them that fear him, and delivereth them, had observed the truth of it by his own experience in his deliverance out of the paw of the Lyon, and out of the paw of the Bear, and thereupon was bold to encounter that great Goliath, that uncircumcised Philistim. Again, we know that the gates of hell shall not prevail against Christ his Church, because the scripture saith so. But will we so know it to be so as if our own senses should tell us that it were so? Then we must observe the storms 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 devises to be nothing else but the imagination of a vain thing. And thus in all things we must observe, that by long experience our spiritual senses may be exercised to know the truth of everything that we know out of the word. But so careless commonly we are, that we pass over the mercies and the judgments of the Lord, without observation at all, whereby we might grow in all judgment and sound experience. It may be that some of us sometimes, will desire to know somewhat out of the scriptures touching the Sacraments, touching the resurrection, touching faith, touching good works, &c. But what is it? It is only to know it there, it is not to have a feeling of it in our own souls. If we have the text of scripture for proof, we think we have knowledge enough, but for proof out of our own experience in our own soul▪ we look not after it. But beloved, ye see we should have a care, as to abound in knowledge out of the Scriptures, so in sound judgment out of a feeling experience in our selves of the truth of that we know. Let us not therefore, • ightly pass over the things that we know out of the word, but let us labor to increase in a feeling knowledge of them in our own souls. Let us observe in our daily experience, that as it is written, so it is indeed, that when we hear or read such and such things out of the word, our own souls within us may give witness unto the same, and say, it is so indeed, in mine own experience I find it to be most true. Thus the Apostle exhorteth, and thus it behooveth us to do.

The next thing which here I note, is that the Apostle prayeth for the Philippians, that their love may abound more and more in knowledge, and in all judgment, which is, that their love might be founded and grounded in sound knowledge, and in sound judgment, that each having help of other, and each being furnished by other, they might the better discern things that differ &c. Whence I observe yet a farther continual care necessary for all Christians, and that is, that their love may abound in knowledge, and in all judgment. Though (saith the Apostle) I had all knowledge, and had not love I were nothing. So on the other side, though we say we have all love, and have not knowledge, it is nothing. for what is all our love if it be not grounded in knowledge, and in judgment? Then these are good when they grow up together, and each hath help of other, and which of these soever grows up without other, like unto Jonah gourd, it will quickly wither. Our care then must be that our love may abound in knowledge, and in all judgment. In knowledge, that we may know on whom our love ought principally to be set. And in all judgment, that knowing whom we ought to love, we may love them whom we ought, and as we ought. Let us do good, saith the Apostle, unto all men, but especially unto them which are of the household of faith. Here we are taught whom we ought principally to love. We are to love all men, but especially them that are of the household of faith, thē that are joined unto us in the band of Christianity. And knowing that they are those whō we ought principally to love we are to love them in deed & in truth, & the more nearly that they are linked unto us in the bands of Christianity, the more dearly we are to love them. Otherwise our love, If it be not in knowledge, and in all judgment, may do more harm then good, even as we see that zeal doth without knowledge; for it was in zeal, but without knowledge, that Paul persecuted the Church of God extremely, and wasted it. And it was in a zeal of the law that the Jews submitted not themselves unto the righteousness of God: but their zeal was not according to knowledge, as the Apostle showeth, where he saith, I bear them record that they have the zeal of God, but not according to knowledge. So in our love we may do good unto those, and show kindness unto those to whom we ought not, if our love be not grounded on knowledge, and in all judgment. And this was it which the Apostle taxed in the Galatians, where he said, It is a good thing always to love earnestly in a good thing. That they loved, and loved earnestly he misliked it not, nay, It is a good thing, saith he, to love earnestly. But that their love was not in knowledge and judgment, that he misliked. They increased in love towards thē that seduced them, and abated their love towards him that had taught them the truth. This he misliked, and therefore told them, that it was a good thing to love earnestly always in a good thing. We must love, but we must know that the thing we love is good, that the person whom we love is good. And therefore our love must abound in knowledge, and in judgment.

This then serveth to condemn our great carelessness in making choice on whom we set our love, and unto whom we do good, and perform duties of love. Our love should abound in knowledge out of God's word, whom to love; and in judgment to perform the duties of love, to whom we ought. But commonly we care not where we cast our love, but as he fits our humor, so commonly we cast our love upon him. If he will bowze and drink with us, if he will game and play with us, if he will curse and swear with us, if he will play the good fellow, and run to the devil with us, then we will love him, and what we can we will do for him. Neither can it be that they should bestow their loves better, who themselves are no better. Nay, where better graces are, yet is there no better choice of our love. We commonly look rather how he suits our affections and likings, whom we would love and fancy, then how he is beautified with the graces of God's spirit, how well he is grounded and stablished in the faith. And howsoever he be scarce sound in the faith, yet if he suit our affections & likings, we grow to more entire love w ^th him then with others, more to beloved. If this, beloved, have been a fault in any of us, let us learn hereafter to reform it, and let our love abound more and more in knowledge, and in judgment. Let us know out of the word whom we ought to love, and unto whom we ought to do good, and let us love them and do good unto them. Let neither our knowledge be without love, nor our judgment without love, neither let our love be without knowledge, or judgment. Let us abound more and more in love, and in knowledge, and in judgment; and let our love abound more and more in knowledge, and in all judgment.

LECTURE XI.

NOw, having spoken of the Apostles praying for the Philippians, and of the things for which his prayer unto God for them was, namely, for their increase in love, in knowledge, and in judgment, that their love might abound more and more in knowledge, and in judgment; it remaineth now that we speak of the ends, wherefore the Apostle prayed for the Philippians increase in these graces, set down in these words, That ye may discern, &c.

That ye may discern, &c.] The first end wherefore the Apostle prayed for the Philippians, that they might abound more and more in knowledge, and in all judgment, was, that they might discern things that differ one from another; that is, by their knowledge out of the word, and by their judgment out of their own experience, they might discern between good and evil, virtue and vice, false and true Apostles, corrupt and uncorrupt doctrine, and so might follow the good, and fly the bad. The same phrase of speech that is here used, is also used in the Epistle to the Romans, though not so translated in our English Bibles there, as here. Behold, saith the Apostle there, thou art called a Jew, 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 excellent. But in that place to the Romans, the reading in the Margent is better then the reading in the Text, and is all one with the reading here used in this place of our Apostle; howbeit, the matter is not great whether reading we admit, both coming much to one: for whether we read thus, That ye may discern things that differ, the meaning is, that upon trial they might allow the things that are excellent: or thus, That ye may allow the things that are excellent, the meaning is, that upon the discerning of things that differ, they may allow the things that are excellent. But I follow the reading, as in this place we have it.

The first thing then which here I note is, the end wherefore the Apostle prayed for the Philippians, that they might abound in knowledge, and in all judgment, and it was, that they might try and discern things that differed, right from wrong, truth from error, religion from superstition, &c. that being able to put a difference between them, they might allow and follow that which were good, that which they ought. Whence I observe the end wherefore all Christians ought to labor for increase in knowledge, and in all judgment, and that is, that they may discern things that differ, good from evil, right from wrong, truth from error, religion from superstition, &c. that so they may be pure and without offense, until the day of Christ, &c. For, therefore are we to follow after knowledge, that we may know what is good and what is evil, what is truth and what is error, and may be able to try the spirits, and to put a difference between things that differ one from another: and therefore are we to labor after a sound judgment, through a feeling experience in our own souls, of the truth of those things which we are taught out of the word, that having our wits exercised to discern both good and evil. we may be pure, and without offense, &c. This place of our Apostle is proof pregnant enough to this purpose; where ye see that the Apostle in his love toward the Philippians prayed for them that they might abound in knowledge and in all judgment, to this end, that they might discern &c. And wherefore is it that now we the Ministers of Christ, and disposers of God's secrets do preach unto you the Gospel of your salvation, and labor amongst you that ye may be rich in all knowledge, and in all judgment? Is it not to this end, that ye may be taught in the ways of God, that ye may be able to try the spirits, which is the spirit of truth, and which is the spirit of error, that ye may be able to put a difference between good and evil, that ye may be pure in doctrine, in life, and in manners, that ye may be without offense until the day of Christ? Yes, beloved, therefore we labor amongst you and admonish you, therefore we show you the whole counsel of God, therefore as much as we can we help forward your knowledge, therefore we call upon you to observe in your own experience the truth of those things which ye know out of the word; yea therefore as the Apostle, we pray that your love may abound in knowledge, and in all judgment, that in this dotage of the world, wherein there are so many spirits of error, so many that walk not as they ought, because they err in their hearts, ye may be able to try the spirits, whether they be of God, that ye be not deceived by them, that ye may be able to put a difference between things that differ one from another; that ye may fly the corruptions which are in the world and be pure; that ye may hold a right course, and be without offense; that ye may deny ungodliness and worldly lusts, and be filled with the fruits of righteousness &c. And if for these ends we thus do, then for these ends also ye ought even all of you, all that hear us, to labor for increase in knowledge and in all judgment. Reading, hearing, meditating, praying, every holy course ye ought to use, that ye may increase and abound in knowledge and in all judgment, to this end, that in such ignorance ye may be able to discern things that differ, that in such corruption ye may be pure, that in such declination ye may be without offense vnti l the day of Christ, and that in such wallowing in unrighteousness ye may be filled with the fruits &c.

Very justly then are they hence to be reproved, that in seeking after knowledge even out of the scriptures, propose rather any other end which they should not, then these which they should. For of those that do vouchsafe to search the scriptures, many there are whose end is to pervert the scriptures, thence to build the fancies of their own brain, and to beguile unstable souls. Such are they that seeing the chaste spouse of Christ to lean upon the scriptures, do by their corruptions of the text, their corrupt glosses upon the text, their false conclusions from the text labor to overthrow the truth, and to build their own errors. Others there are, whose end in seeking knowledge out of the scriptures is only a vain ostentation, that men may think and speak of them as great Rabbins, good expounders of the law, and very skillful in the scriptures. Such are they of whose knowledge the Apostle speaketh, when he saith, that knowledge puffeth up: for as they regarded nothing in seeking after knowledge but a vain ostentation, so having attained unto knowledge they swell and look so bigg as if all knowledge were shut up in their breasts. Others there are whose end is, to inform their own understanding, that they may not be ignorant in the law of their God, but may know the story of the Bible, the course and meaning of the scriptures. Such are they that delight themselves only with the knowledge of the mysteries of God, but show not any fruits of their knowledge in a sober, honest, and godly life. Indeed men generally in seeking knowledge, out of the scriptures aim rather at every other end, then at that whereat they should. But we, beloved, may not be like unto them. Here ye see wherefore we should labor to abound more and more in knowledge, and in all judgment. Whatsoever others do, let this be our direction what we are to do. And though the smallest number by far make the bent of their increase in knowledge the informing of their understandings, and the reforming of their lives, yet let us set in with this little number, and let this end stir up our desires to increase in knowledge. Let us labor, and let us pray that we may abound more and more in knowledge and in all judgment, even therefore that we may discern &c. Let us know that our increase in knowledge is nothing, if it be not for these ends, and let the desire of these ends increase our thirsting after knowledge.

My next note is from the things themselves wherefore the Apostle prayed, that they might abound more and more in knowledge, and in all judgment. Whereof the first was, that they might discern 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 fly that which were evil, and follow that which were good. Whence I observe an employment necessary and behooveful for all Christians, namely, that having their wits exercised through long custom, they may discern good and evil, that seeing the difference between things, in all kind of things they may choose the good, and refuse the bad. Try all things, saith the Apostle, and keep that which is good. The word there used 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 unto the Thessalonians, is spoken in them unto all the faithful children of God. What is then the meaning of the Apostle in these words? This ye must know that then there were, as still there are, pestilent and deceiving spirits, which trouble the Church, and corrupt, or discredit the doctrine of the Gospel. And this also ye must know, that then there were, as still there are some, which because of such men willfully reject the doctrine of the Gospel, and others which foolishly believe every spirit that speaketh in the name of Christ. The Apostle therefore willeth them, and in them us, neither willfully to reject everything, because of some wicked men; nor yet foolishly to admit everything 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 trial we see and discern things that differ one from another, he willeth us to keep that which is good; for that is the end wherefore we are to try things. So that hence we see that it is an employment very behooveful for us all, that we may be able to discern things that differ one from another, that seeing the difference of things we may embrace that which is good, & avoid the contrary. The same also we may see by the Holy Ghosts commendation of the men of Berea, for searching the Scriptures to see whether the things that were spoken were so. It was Paul that preached unto them, and when he preached unto them, they turned their books, and looked diligently into the scriptures to see whether in anything he differed from the doctrine of the Holy Ghost. And this is registered both for their commendation, and our instruction, to admonish us that we are to care that we may discern things that differ either in doctrine from corrupt doctrine, or in faith from sound, or in manners from a Christian and holy conversation. And why? The reason is very plain: even that we be not like to the beasts that perish, as the Prophet speaketh of a man that is in honor and hath no understanding. For what will ye think of such a man that cannot discern between chaff and wheat, dross and gold, sour and sweet? Will ye not say that he is like to the beast that perisheth? What then must ye needs say and think of that Christian that cannot discern between truth and error, religion and superstition, virtue and vice, good and evil? Any better? Nay surely: for these are as wheat & chaff, gold & dross, and not to discern between them is not to discern between wheat and chaff, gold and dross. If then we will not be like unto the beasts that perish, our care must be that out of our knowledge in the Scriptures we may be able to discern things that differ.

But do we thus employ our care? Nay thus far I have only said what we should do: but what we do, our unableness to discern between things that differ one from another too too plainly discover. For what is the cause why so quickly we hearken unto those deceivers that compass sea and land to make one of their profession, and when he is made they make him twofold more the child of hell then they themselves are? Why we are so easily seduced to believe the spirits of error, and to fall from our own steadfastness? Is it not even hence because we cannot discern things that differ one from another? They bring unto us the fancies of their own brain, the traditions of their own Church, lies out of their own Legends, and we receive them because we cannot discern them from the truth of Christ Jesus. They come unto us in the name of Christ Jesus, but bring with them the doctrine of Devils forbidding to marry, and commanding to abstain from meats which God hath created to be received with thanksgiving, and we believe them, because we cannot try the spirits whether 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 think that if we could discern between truth and error, religion and superstition, any of us would follow their damnable heresies, by whom the way of truth is evil spoken of. Again, what is the cause why we are often deceived with the shadows of good things, with the semblances of things honest, and just, and pure, with the dim shows of virtue, and praise, and holiness of life? Is it not even hence, because we cannot discern things that differ one from another? Oftentimes we think we run well, when we run quite a wrong course; oftentimes we count that our praise, which is indeed our dispraise; and a great many of us think that we have Abraham to our father, when indeed we are of our father the devil. And all hence (as I think) because we cannot discern things that differ.

And yet, tell a great many of us that we know not good from evil, that we cannot discern between truth and error, right and wrong, &c. we cannot brook it, but we disdain to be counted so simple and ignorant that we cannot discern things so different. But let me but ask these questions. How is it that so commonly we fly that which is good, and follow that which is evil? How is it that so easily we are drawn oftentimes from the way of truth into error? How is it that vice under the color of virtue, so often doth deceive us? Is it not because we cannot discern good from evil, truth from error, virtue from vice? Either it is so, or worse, for either ignorantly we err, as not able to discern between things that differ, or willfully we run a wrong course, as discerning well enough things that differ, but willfully running our selves on the rocks. Beloved, let us think of these things, and let us be ashamed of it, that we cannot discern between things that differ one from other. It is enough for us that we have spent the time past ignorantly and foolishly. Let us henceforth redeem the time, and learn to discern things that differ. If we consider the time that we have spent in the school of Christ, we may well think that now we should have so much knowledge as to discern things that differ one from another. And if truth and error, good and evil, &c. be unto us (as yet) as colors unto blind men, that we cannot discern between them, we may well think that we are blind. Let us therefore go unto Christ Jesus in his word that we may receive sight, and see clearly. Let us read, and hear, and meditate in the holy word of God, that thence we may know what is good and acceptable unto God. Let us pray, and labor by all holy means that we may abound in knowledge, and in all judgment, that we may discern 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 judgment, was, that they might be pure, namely, from any leaven of corruption in doctrine, life, or manners: for so the word here used signifieth, such as are clear and free from all mixture of corruption, as white wool never died, fine flower never leavened. And this was so an end of the Apostles prayer, for their increase in knowledge, and in all judgment, that it seemeth to be subordinate to the former end; for he would have them able to discern things that differ, corrupt from uncorrupt 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 observe another employmēt behooveful 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 discern things that differ one from another, and to know what in doctrine is corrupt and uncorrupt, what in life is good and evil, and what in manners is holy, and what profane; but farther also it is behooveful that we be pure from whatsoever is corrupt in doctrine, from whatsoever is evil in life, from whatsoever is unholy in manners. Know ye not, saith the Apostle, that a little leaven leaveneth a whole lump? Purge out therefore the old leaven, that ye may be a new lump, as ye are unleavened; for Christ our Passover is sacrificed for us. The Apostle speaketh there of the incestuous person, and having sharply reproved the Corinthians negligence in not punishing him, and willed them to excommunicate him, he whetteth them thereunto, saying, Know ye not that a little leaven, &c. as if he should have said, Ye know very well that a little leaven leaveneth the whole lump or batch, and know ye not that one naughty man infecteth and poisoneth the whole congregation? What is then to be done? Purge out therefore the old leaven that ye may be a new lump, cut off that naughty man from your body, that ye may be an holy congregation unto the Lord, as ye are unleavened, as ye are called to be holy: for Christ our Passover is sacrificed for us. Which his exhortation, as it served for that purpose, so did it lessen them, and in them us, that forasmuch as a little leaven, a little corruption marreth and poysonneth the whole man, therefore we should purge out, we should be pure from all leaven of maliciousness and wickedness, even from all corruption whatsoever, that we may be a new lump, holy vessels for the habitation of the holy spirit, as we are unleavened, and holy, and pure by our calling in Christ Jesus. And why? for Christ our passover is sacrificed for us: whereby the Apostle implieth thus much, that as the Jews in the celebration of the feast of the passover were to put away for all that time all leaven out of their houses, and only to eat unleavened bread; so we, now that Christ our passover is sacrificed for us, are to purge our selves, and to cleanse the houses of our bodies from all leaven, and filthiness, & corruption, & to keep the feast with the unleavened bread of sincerity, and truth, holiness and godliness, so that for the whole time of the feast, the whole term of our life, there be no leaven, no corruption at all found in the houses of our bodies. Can anything be more plain for that purity which ought to be in us? Much to the like purpose is that of our blessed Savior to his Disciples, where he warneth them, saying, Take heed and beware of the leaven of the Pharisees and Sadducees. In which words he warneth them, and in them us, to look unto it, that we be pure from all corruption in doctrine. And in that he doubleth the caveat, saying, Take heed, and beware, he showeth how very behooveful it is to look unto it: and in that he calleth corruption in doctrine leaven, he showeth both the poison of it that it mars the whole man, as a little leaven that leaveneth the whole lump, and likewise the riddance that should be of it out of the houses of our bodies, as of leaven out of the houses in the feast of the passover. So that ye see how behooveful an employment for us it is that we be pure from all corruption in doctrine, life, and manners. And the reason is plain: for what fellowship hath truth with error? or what communion hath good with evil? We cannot serve both God and Mammon: we must fly that which is evil, and follow that which is good. Halting between God and Ball will not serve; we must worship the Lord our God, and him only must we serve. If we be circumcised Christ shall profit us nothing: if there be any mixture of corruption in us, our religion is in vain. 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 withal such tollerations and indulgences, as either in policy, or upon any carnal reason, we are wont to take and allow unto our selves. Whereas the Apost. would have us purged of all corruptiō, we will allow some mixture of corruption, and all things shall be well notwithstanding. Again, we like not of those hot headed fellows, that precisely urge a conformity in all things, according unto the word, we cannot away with those pure men, that would have us so pure, that we should not speak a word amiss, or do anything that is evil: We are men, and we must play the goodfellowes now and then, we must swear now and then, we must run at riot now and then, we must drink, and dance, and play now and then more then we should, we must pass the bounds of modesty, honesty, and Christian duty, now and then. And if some of us happily will not break out into such terms, yet we will think that sometimes we may adventure a little upon some breach of the law, that we may without great offense commit such and such little sins, that a little corruption, a little yielding unto the fashions of the world, cannot do so much harm, that too much strictness and preciseness is naught; and that to stand so much upon purity and sincerity, is but to make our selves the talk, and mock, and by-word of the people. Thus we will be moderaters over the holy Ghost, and when he seems unto us to over-reach, we will bring him to the measure of our own scantling.

But beloved, let us not deceive our selves, God is not mocked, but what he requireth of us, it standeth us upon to take care of the performance of it. The end of our calling is, that we be holy in all manner of conversation, as he which hath called us is holy. And therefore hath God chosen us in Christ Jesus, before the foundation of the world, that we should be holy, and without blame before him in love. And Christ our Passover is once, and forever sacrificed for us, that henceforth we should keep the Feast of the Passover unto the Lord forever; so that now no leaven of corruption at all may be found in all our houses. Let us therefore take heed how we make tollerations and indulgences unto our selves. Let us take heed how we suffer any leaven of corruption in the houses of our bodies: and let us rather purge out the old leaven, that we may be a new lump. Let us strive as much as possibly we can, after this purity that is required of us; and let us assure our selves, that when we have striven all that ever we can, after this purity we shall be impure enough, and too much. We see what it is that is required of us, as therefore the Apostle willeth Timothy, Let us keep our selves pure, pure from corruption in doctrine and pure from corruption in life and manners, that as our Apostle afterwards exhorteth, we may be blameless and pure, and the sons of God without rebuke in the midst of a naughty and crooked nation. Let our care be first to discern things that differ, that we may skill what is pure, what not, either in doctrine, life, or manners; and then knowing that, let us care and study to be pure, and sincere, and without all leaven of corruption, either in doctrine, life, or manners.

The third thing wherefore the Apostle prayed that the Philippians might abound more and more in knowledge and in all judgment was, that they might be without offense, .1. that they might not stumble at anything, but hold on in a constant course without stumbling, or slipping ba • ke, or standing at a stay, until the day of Christ, when their constant perseverance should be rewarded. For the Apostles desire was, 1. that they might be able to discern things that differed, what were corrupt and bad, and what were pure and good. 2. That being able to discern and try all things, they might keep that which were good, and might be pure from all leaven of corruption. 3. That being pure from all leaven of corruption, they might keep a constant course in their purity without stumbling, or shrinking back, or standing at a stay, and for these causes he prayed that they might abound more and more in knowledge • &c. Whence I observe a third employment very behooveful for all Christians, namely that being in a good course they hold on without stumbling, or standing, or shrinking, being pure and clear from all leaven of corruption, they keep themselves so until the day of Christ. Are ye so foolish, (saith the Apostle to the Galatians) that after ye have begun in the spirit, ye would now be made perfect by the flesh. The Galatians had embraced the Gospel, and obeyed the truth: but now through certain false Apostles they had fallen from the pure doctrine of Christ, and admitted some corruptions of that doctrine. And therefore the Apostle reproves 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 having begun in the spirit by embracing the pure doctrine of Jesus Christ, they should end in the spirit, and hold fast that pure doctrine which they had embraced, even until the day of Christ. So that having obeyed the truth, we are not to yield to any corruptions of the truth, or to let our hold slip, but to hold fast the same unto the end. It is for the dog to return to his own vomit, and for the sow that was washed to return to her wallowing in the mire; but the man that having put his hand to the plough looketh back, he is not apt to the kingdom of God. Being in a good way, we must with our Apostle still endeavor to that which is before, and follow hard toward the mark for the price of the high calling of God in Christ Jesus. But I have lately spoken to this purpose, and therefore now the time being past I will not farther trouble you. Only with the Apostle I pray, that your love may abound more and more in knowledge and in all judgment &c.

LECTURE XII.

IT remaineth now that we come unto the fourth and last end here mentioned, wherefore the Apostle prayed that the Philippians might abound more and more in knowledge, and in all judgment, and that was that they might be fruitful in all good works, set down in these words, Filled with the fruits &. In which words I note, 1. the measure of good works, which the Apostle wisheth to be in the Philippians, which is, pressed down and shaken together, even that they may be filled with the fruits of righteousness. 2. The definition of good works, in that they are called the fruits of righteousness. 3. The fountain whence, or author from whom good works, if indeed they be good works are, and that is Jesus Christ. 4. The end whereunto good works, if indeed they be good works, do tend, and that is, unto the glory and praise of God. So that besides the main point, which is the Apostles desire that the Philippians might be full of good works, here hence we may know all the causes of good works. The material cause, or matter and substance of good works is hereby known that they are called the fruits of righteousness: for this showeth that the very matter and substance of good works is those good actions which as good fruit grow and spring out of the righteousness of God in us. The formal cause, or reason which causeth our works to be good works, is hereby likewise known that they are called the fruits of righteousness: for this showeth that the reason why our works are good works, is because of their conformity unto the law of God, because they are done in righteousness according to the righteous law of God. The efficient cause, or author from whom good works are is hereby known, that it is said that they are by Jesus Christ: for this showeth that Jesus Christ worketh in us whatsoever works are good & agreeable to the righteous law of God. The final cause, or end of good works whereunto they are to be referred, wherefor they are to be done is hereby known, that it is said that they are by Jesus Christ unto the glory and praise of God: for this showeth that the end wherefore we are to abound in every good work, is the glory and praise of God, that his name thereby may be glorified. These are the things which these words seem unto me to contain. Now let us see what observations we may gather hence for our farther use and instruction.

The first thing then which here I note, is the rich grace wherewith our Apostle would have the Philippians to abound, in good works: for he prayed that they might abound more and more in knowledge and in all judgment, as for other ends before spoken of, so for this, that they might be filled with the fruits of righteousness, that they might abound in every good work. My observation hence is, that we are not only to do the things that are good, and to work the works of righteousness, but we are to abound in every good work, to be filled with the fruits of righteousness. To do good, and to have our fruit in holiness and righteousness, is a thing much urged, and often commanded by the Holy Ghost in the scriptures, and it is so clear a case that it cannot be denied or shifted, but that we are to do the things that are good, & to work the works of righteousness. Yet so cunning are we to deceive our selves, that if at sometimes we have done some things well, we think we have obeyed the voice of the Lord herein, though we come far short of being filled w ^th the fruits of righteousness. The Holy Ghost therefore to meet with our foolish wisdom, and to clear the point, plainly showeth in many places of the scripture, that as we are to show forth good works, so we are to be rich in good works; as we are to live righteously in this present world, so we are to be filled with the fruits of righteousness, that in our whole spirit, soul, and body throughout our whole life, the fruits thereof may appear. We cease not to pray for you, saith the Apostle to the Colossians, and to desire that ye might be filled with knowledge of his will, in all wisdom and spiritual understanding, that ye might walk worthy of the Lord, and please him in all things, being fruitful in all good works. The words are much like to these of our Apostle: wherein ye see he saith he prayed for them unto the Lord, that they might be filled with the knowledge of his will, in all wisdom and spiritual understanding, to the end that they might walk worthy of him, and please him in all things, and be fruitful in all good works: giving them, and in them us thereby to understand, that we are to walk worthy of the Lord, & therefore to please him in all things; that we are to please him in all things, and therefore to be fruitful in all good works, like good trees bringing forth much fruit, unto the glory and praise of God. Again, he that abideth in me, saith our Savior, and I in him, the same bringeth forth much fruit; and herein, saith he, is my father glorified, that ye bear much fruit. In which place our Savior likeneth him self unto the vine, and his disciples and children unto the branches of the vine. Now how shall we know that we are branches of the vine Christ Jesus? If we bear much fruit in him, if we will glorify the Father, if we will know that we abide in Christ Jesus, and that he abideth in us, if we will know that we are branches of the true vine Christ Jesus, we must not be like unto the fig tree that bare no fruit but only leaves, but we must bear fruit, and much fruit, and much fruit in Christ Jesus. It is not here a grape and there a grape, here a cluster and there a cluster that will serve the turn, but we must bear much fruit; neither is it wild grapes, and fruit in the flesh that we must bear, but we must bear much fruit in Christ Jesus, we must be rich in the fruits of the spirit, rich in good works. And this was it that was commended in that virtuous woman Tabitha, that she was full of good works, and alms which she did. Whose example we may not pass over with a bare reading or hearing of it, without making farther use of it then to know that it was so; but we must know, that it was written for our learning, to admonish us, that as she was, so we should be full of good works and alms deeds, of good works in general, and of alms deeds in particular.

But what is the reason that we should be filled with the fruits of righteousness? We have already heard many reasons: as that we may please the Lord in all things; for so we do please him in all things, if we be fruitful in all good works. Again, that we may glorify God the Father: for herein is the father glorified if we bear much fruit. Again, that we may know that we abide in Christ and Christ in us: for he that abideth in Christ and Christ in him, the same bringeth forth much fruit. Again, that there may be none unrighteousness in us: for so shall we be free from unrighteousness, if we be filled with the fruits of righteousness. Again, because we our selves should be as good trees, the planting of the Lord, trees of righteousness, • s the Prophet speaketh: for so shall we be known to be good trees, if we bring forth good fruit, and the more good fruit that we bear, the better trees we shall be. That therefore we may be trees of righteousness, we should be filled with the fruits of righteousness; 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 always bring forth fruit in due season. All times of the year our boughs, even the boughs of our spirit, soul, and body should be full of the fruits of the spirit, of the fruits of repentance, of the fruits of holiness, of the fruits of righteousness. The trees of the garden have their seasons to bear their fruit, and in their seasons they do not always 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 even loden with fruit.

Here then first beloved take a caveat, 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 condemn them, or speak so coldly of them, as if there were no worth at all in them. Let your own ears witness what we preach unto you, and whether they do not most untruly slander us that thus speak of us. What more do we beat upon and urge then that ye may be pure, that ye may be without offense until the day of Christ, that ye may be filled with the fruits of righteousness, and abound in every good work? Answer them therefore out of your own knowledge, & tell them that they are of their father the devil, who is a liar, and the father thereof. Ye yourselves know it, and therefore may boldly speak it.

Secondly, let this be as a spurr to prick us forward, and to stir us up to every good work. For should we be filled with the fruits of righteousness, and abound in every good work? How is it then that we are so barren in good works, like unto the heath in the wilderness that bringeth forth no fruit that is good. Abound in works we do, but it is in the sinful works of the flesh, not in good works of the spirit: and full of fruits we are, but it is of the fruits of unrighteousness, malicioiusness, cruelty, oppression, and the like, not full of the fruits of righteousness. If there be here and there a cluster of grapes, as in the gathering after the vintage, if we do some things well, though they be nothing in comparison of the evil that we do, if after we have run at riot a long time, at length we have some fruit in holiness, if in the moderation and government of our affections and actions, we do more savor of the spirit then in the common course of the world men do, then we think well of our good works, and count our selves such as have well profited in the school of Christ. But to urge us to be filled with the fruits of righteousness, to be fruitful in all good works, to have our whole conversation holy, to show forth the fruits of the spirit, in our whole spirit, soul, and body throughout our whole life, this we cannot brook, and this is a thing wherein the Preacher may well strive with us, but wherein he shall not prevail with us. For here it is with us, as it was with the young man in the Gospel, who soothed up himself as if he had been as good a man as lived, till it was said unto him, If thou wilt be perfect, go sell that thou hast, and give it to the poor, and thou shalt have treasure in heaven; but then he hung down the head, and went away sorrowful: so we, many of us while it is said, do that which is good, let your conversation be honest, have your fruit in holiness, we comfort our selves as having observed these things, but when it is said, abound in every good work, be ye filled throughout your whole man, and throughout your whole life with the fruits of righteousness, then we hang down the head, and all the exhortations in the world will not prevail thus far with us. That the Lord shall open his hand, and fill us with plenteousness in all good things, we can brook it very well but where is he that is filled with the fruits of righteousness, 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 us beloved now that we know what we should be, strive unto that which should be. Let us as we should be, be trees of righteousness, filled with the fruits of righteousness. As as we are purged by Christ Jesus to be a peculiar people unto him, zealous of good works; so let us abound in every good work. Let us not only fly that is evil, and do that is good, but as men sanctified throughout in spirit, soul, and body, let our whole life and conversation be such, as becometh the Gospel of Christ Jesus. The more fruit we bear, the better trees we are; the more by our fruits we glorify God the Father, the more sure we are that we are branches of the true vine Christ Jesus. Let us therefore give all diligence, use all holy means, and pray that we may abound more and more in the knowledge of God's will, that we may discern things that differ, that we may be pure, and without offense until the day of Christ, filled with the fruits of righteousness, and being fruitful in all good works.

The next thing which here I note is, that the Apostle calleth good works, the fruits of righteousness. For it is as if he had said, filled with good works which are the fruits of righteousness, therefore called the fruits of righteousness, because they spring from righteousness, as the fruit from the tree. The observation then hence is, that good works are the fruits of righteousness. Righteousness 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, even by the righteousness of God in us, before we can do the works that are good. Now what is our righteousness before God? Our Apostle telleth us in the third chapter of this epistle, even that righteousness which is through the faith of Christ; for as Abraham believed God, & it was imputed to him for righteousness so our faith in Christ Jesus who is made of God unto us wisdom, and righteousness, and sanctification, and redemption is accounted unto us for righteousness before God. First then we must believe in Christ Jesus, whom God hath set forth to be a reconciliation through faith in his blood, before we can do any works acceptable unto God; and being justified by faith in Christ, then are our works good and acceptable unto God. And to this our Apostle giveth testimony where he saith, Unto the pure all things are pure, but unto them that are defiled and unbelieving, is nothing pure, but even their minds and consciences are defiled. In which words, by pure he meaneth them whose hearts are purified by faith in Christ Jesus, as the antithesis in the next clause showeth, where he expresseth whom he meaneth by impure men, even unbelieving men. Hence then it is plain, that when once our hearts are purified by faith in Christ Jesus, not only the things which by the law are counted unclean are clean and pure unto us, but our works also are good and holy; but till our hearts be purified by faith in Christ Jesus, neither any of the things which by the law are counted pure are pure unto us, neither is any work of ours good, but how good soever it be in show, yet it is indeed abominable before God. To the like purpose is that of the Apostle, where he saith, that without faith it is impossible to please God: where the Apostle showing the dignity and excellency of faith, amongst other things commendeth it for this, that by it, as Enoch did, we please God; but without faith, saith he, it is impossible that any work of ours whatsoever should please God. So that our works if they be good, they are the fruits of righteousness, even of the righteousness which is of God, through the faith of Jesus Christ, otherwise if they spring not from that root they are not good.

Here then, first learn to beware of them that tell you that our good works, are that righteousness whereby we are justified before God. Ye see the Apostle tell eth you, that they are the fruits of righteousness. Aswell therefore may they tell you, that the fruit of tree is the tree, as that our good works are our righteousness before God. Let God be true, and every man a liar. If he have said, that they are the fruits of righteousness, then assure we our selves, that they are spirits of error that tell us that they are our righteousness.

Secondly, hence learn to beware of them that tell you, that men not begotten in the faith of Christ Jesus, are able to do the things that are good and pleasing unto God; for either you must not believe the holy Apostle, or rather the holy Ghost, speaking by the mouth of the Apostle; or else you must know, that they only do the things that are good and pleasing unto God, that are justified by faith in Christ Jesus: for this the holy Apostle hath said, That good works are the fruits of righteousness. Either then our good works must spring and proceed, from the righteousness of God by faith in Christ Jesus in us, or else they are not good: so that they only that are justified by faith in CHRIST JESUS, do 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 works we are justified before God.

Thirdly, let this teach us how to examine our works whether they be good or no. Are they the fruits of righteousness? Do they proceed from a true and lively faith in Christ Jesus? Is the fountain pure whence they spring, and their end good whereunto they tend? Then be bold they are good works. Otherwise, if there be no such warrant for them, seem they never so good, yet they are not good. Examine but our works according to this rule, and surely we will not all of us be found full of good works.

The third thing which here I note is, that the Apostle saith, that these fruits of righteousness wherewith he would have the Philippians filled, are by Jesus Christ. Whence I observe the Author of every good work in us, and that is Christ Jesus, by the grace of his holy spirit: for as the Apostle saith, We are not sufficient of our selves, to think anything as of our selves, but our sufficiency is of God. Now, if of our selves we be not sufficient to think a good thought, but that must only be suggested by God's spirit, then how shall we be sufficient of our selves to do anything that is good? Nay, our Apostle tells us in the next Chapter, that it is God which works in us both the will and the deed, even of his good pleasure. Neither thought of the heart, nor affection of the will, nor work of the hand, but if it be good, it is by the operation of the holy spirit in us. Nay, take an argument even from hence; Good works they are the fruits of righteousness. Now doth the fruit of a tree bud or grow by the labor or skill of man. Nay, he planteth and watereth, but God only gives the fruit in due season. Right so it is not in man to do that is good, but if he do that is good, it is of God. Work of himself he may, and to work that which is evil he is too proane of himself; but if he work any think that is acceptable unto God, it is wholly by the spirit of God. And why? That God may be all in all, and that he may have the glory of all.

Let this sufficiently warn us to beware of them, and arm us against them, that would persuade us that we are able of our selves to do that is good, at least if we be holpen by grace. If we think, or will, or do anything that is good, whatsoever fruit of righteousness it is that is in us, it is by Jesus Christ, not of our selves, for then we had wherein to rejoice in our selves, but only of his good pleasure, that by his good spirit worketh it in us. This our Apostle telleth us, and this we learn from him, and if any man preach unto us, or teach us otherwise then this that we have received, let him be accursed.

Secondly, let this teach, us unto whom all praise is • ue for whatsoever good is in us. Whatsoever good is • n us, it is by Jesus Christ. So that our song is always to • e as the song of the Angels in the Apocalypse, Praise, and honor, and glory, and power be unto him that sitteth upon the • hrone, and to the lamb for evermore. His name is to be blessed, and the power of his spirit is to be acknowledged, in whatsoever good in whatsoever good work is wrought in us.

The last thing which here I note is, touching the end of good works, which as they are by Jesus Christ, as the author and worker of them in us, so they are to be done to the glory and praise of his name. Whence I observe, unto what end our works must be done if they be good, and that is unto the glory and praise of God. Ye know that of the Apostle, where he saith, Whether ye eat, or drink, or whatsoever ye do, do all to the glory of God. As also that of our Savior, where he saith, Let your light so shine before men, that they may see your good works, and glorify your father which is in heaven. And that of Peter, where he saith, Have your conversation honest among the Gentiles, that they which speak evil of you, as of evil doers, may by your good works which they shall see, glorify God in the day of the visitation. By which, and many other places which might be alleged to this purpose, it appeareth, that the end whereunto our works (if they be good) must be referred, must be the glory and praise of God that thereby he may be glorified, both by us, and by others which see our good works.

Here then, first, we learn not to credit any that shall tell us, that any action of any unregenerate man can be good. For, what is the end of such men in their actions? Is it the praise and glory of God? Nay, it is their own praise, and the praise of men which they seek after, in all the most glorious things that they do. But hence we learn that so our works are good works, if they be by Jesus Christ, unto the glory and praise of God.

Secondly, hence we learn, that the end of our good works is not to be, that thereby we may merit heaven but that thereby God may be glorified. Nay, if our works be thereby to merit heaven, they cannot be to the glory and praise of God. For how much so ever is given to merit, so much is taken from the glory of God. Either therefore we must renounce all merit, or else whatsoever we say, our works are not to the glory of God.

Thirdly, this teacheth us, whatsoever we do, to do it to the honor and praise of God. Let this therefore be our end in all that ever we do, that thereby God may be glorified: and let us know that, so only, that which we do is good, if we do it to this end.

LECTURE XIII.

WE have spoken of the Apostles exordium, or entrance to his Epistle, and therein of such things as whereby he testified his love towards the Philippians, thereby to win their attention unto him, and likewise of such observations as that scripture offered, together with such uses and instructions thence as seemed most behooveful for 〈◊〉 . Now in the rest of this chapter is set down the Apo •• les narration. Wherein first he tells them of his pre •• nt state, how at this present when he wrote unto them • atters stood with him, and this he doth from verse. 12. 〈◊〉 19. Secondly, he tells them for hereafter what his • ope is, namely, that all shall turn to his own salvation, 〈◊〉 the furthering of the Gospel, and to their joy and • omfort, and this he doth from verse. 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 up of over-much heaviness for his bonds, • or therefore shrink 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 sustained • or Christ his sake and the Gospels, at that present had. • . Therein we have the proposition of the narration, or • he main point whereof he speaks. 2. The confirma •• on or proof 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 main point of the former • art of the narration is this, that his persecution and im • risonment rather furthered then hindered the Gospel, • et down verse. 12. Now this is confirmed and proved, • 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 Gospel were known • n Nero his Court, in Rome, and in other places; • nd many brought unto the faith of Christ Jesus both • n Nero his Court, and in other places, set down verse. 13. The latter fruit and effect of his persecu • ion and imprisonment was this, that through his bands and constancy therein, many of the brethren were emboldened more freely and frankly, to profess • nd preach the Gospel of Christ Jesus then before, set down verse. 14. so that by his bands the Gospel was both farther dispersed into many places, and likewise more fruitfully embraced in the hearts of many brethren. The amplification of this latter fruit and effect of his bands is by way of distribution. For of those brethren, that through his bands were emboldened to preach Christ more frankly then before, all of them were not of one mind in preaching Christ, but some preached Christ through envy and strife, not purely and of a good mind, but to add affliction unto his bands; others preached Christ of a good mind towards the Gospel of Jesus Christ, and of love unto the Apostle, set down verse. 15.16.17. And because it might be said, that he had no cause to rejoice in that any preached Christ not of a sincere and good mind, he answer • h that, and saith, that he rejoiceth and thinketh he hath good cause so to do that Christ is preached, be it sincerely, or not sincerely, let them look to that, but he is glad that Christ is preached, set down verse. 18. Thus much for the general order, and meaning of these words in this former part of our Apostles narration. Now, let us a little more particularly examine the meaning of these words, wherein are set down the proposition, or main point, and the proof thereof.

I would ye understood, brethren, that the things which have come unto me] What were those? Even all those things which befell him in his sailing towards Rome, at his first going thither from Jerusalem, but especially his bands in his first imprisonment at Rome. For this ye must understand, that Paul was twice prisoner at Rome: once in the beginning of Nero his reign, about the second year of his reign; and again in the latter end of his reign, about the thirteenth year of his reign. For when being at Jerusalem he was put from Claudius Lysias unto Felix, and again from Felix unto Festus, and still the Jews hunted after his blood, at length he was constrained to appeal unto Caesar, unto the Emperor of Rome, then Nero. Whereupon he was sent thither, and after many perils and dangers escaped by the sea, he came to Rome, where he was prisoner two years at the least, Luke testifying so much. At which time he wrote diverse Epistles unto the Churches, which he had planted in the East, as unto the Galatians, unto the Ephesians, unto the Colossians, unto the Thessalonians, as some think, and this unto the Philippians. But as the Apostle hoped that the Lord would, as we read in the next chapter; so at this time he did deliver him from the mouth of that lyon Nero, both he being less cruel now then afterwards he grew to be, and the Lord having ordained that by him many of the Gentiles should hear the Gospel, unto whom it had not as yet been preached. This, as I said, was about the beginning of Nero his reign. Again, about the latter end of his reign he was cast into prison at Rome, and then he was indeed devoured by that lyon, slain by that cruel tyrant and persecutor Nero. Whatsoever then in this Epistle is spoken of the Apostles bands, ye must understand it meant of his first imprisonment at Rome. By the things then which came unto him in this place, we must understand his bands in his first imprisonment at Rome. Now what of these? These (saith the Apostle) are turned rather to the furthering of the Gospel, then to the hindering of it, contrary to the hope of the adversaries of the Gospel, which did cast him into prison: for they hoped, that his bands would prevail much to hinder the course of the Gospel; but he tells the Philippians, that the Lord had turned them rather to the fu • thering then to the hindering of the Gospel. But how could that be? Very well. For so his bands in Christ, .i. which he sustained for Christ his sake and the Gospels, were famous throughout all the judgment hall, .i. throughout all the Emperors Court, and in all other places both of the City, 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〉 Gospel came to be known, and to be believed by many in all these places. This was the first fruit of his bands, by them the Gospel was far dispersed. Again, through his bands and constancy therein, many of the brethren in the Lord, many Pastors and Teachers of the Church, were emboldened more frankly and freely to speak the word, .i. to profess and preach the Gospel, then before they durst. And this was the second fruit and effect of his bands, by them the Teachers of the word took courage, to speak the word more boldly then before they had done. Plain therefore it was that contrary to the hope of the adversaries of the Gospel, his bands were turned rather to the furthering, then to the hindering of the Gospel, inasmuch as by occasion of his bands both the Gospel was farther spread and dispersed then before, and likewise the Preachers of the Gospel more encouraged and emboldened to preach the Gospel then before. Thus much of the sense of the words. Now to the observations.

Here might be noted the Apostles carefulness to take away the scandal and offense of his bands, wherewith the Philippians might happily be troubled, and thereat take offense. And thence might be observed the care which Pastors ought to have, of taking away whatsoever may breed any doubt, or occasion, any offense amongst their people. The neglect of which care doth often so much harm, that their silence in the Church were as tolerable, as their carelessness to remove all scruples and occasions of offense from the people. But I rather come unto the main point here to be noted, which is the Apostles asseveration, that his bands and imprisonment turned rather to the furthering then to the hindering of the Gospel, for contrary to the expectation and hope of those adversaries of the Gospel, that cast him into prison.

Whence I observe, that the persecutions & afflictions of the Saints of Christ Jesus, do rather further then hinder the gospel, rather increase thē diminish the Church. Ye know the burdens & afflictions of the children of Israel in Egypt, the house of their bondage under Pharaoh, and the Egyptians. Come, saith Pharaoh, let us work wisely with the people of the children of Israel, least they multiply, and it come to pass that if their be war, they join themselves unto our enemies, and fight against us &c. Whervpon by cruelty they caused the children of Israel to serve, and made them weary of their lives by sore labor in clay, and in brick, and in all work in the field, with all manner of bondage which they laid upon them most cruelly. Yea and a commandment came from the King unto the midwives, that so many sons as were borne to the women of the Hebrews they should kill them. Notable practices indeed that they should not multiply. But what saith the Holy Ghost? The more they vexed them, the more they multiplied and grew. The Egyptians they vexed the Israelites lest they should multiply, but the more they vexed them, the more they multiplied: the Egyptians they laid upon them all cruel burdens to hinder the growth of the Church there, but the Lord turned that which they did, rather to the increasing then to the diminishing of the Church there. Ye know also the great danger of the three children, Shadrach, Mesech, and Abednego in the land of their captivity, how grievously the Chaldeans accused them unto Nebuchadnezzar, for not worshipping the golden image which he had set up, and how the King in a great fury and rage, commanded them therefore to be cast into the midst of an hot 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 cruel execution upon these three children, for the maintenance of his holy worship, and refusal to worship the image. But loe how the Lord turned this to the spreading and propagation of his holy worship, throughout all the dominions of Nebuchadnezzar. For the Lord having wrought a mighty deliverance for the three children, in saving them from the power of the fire, so that neither an hair of their head was burnt, nor their cotes changed, nor any smell of fire was upon 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 himself blessed the God of Shadrach, Meshach, and Abednego, for delivering his servants that yielded their bodies, rather then they would serve or worship any God save their own God; and likewise made a decree, that none of all his people should dare to speak any blasphemy against the God of Israel. Thus the Lord turned their practice and devises against his holy worship, unto the propagation of his holy worship, so that when it seemed almost to have perished it was farther dispersed. And as this may be seen in Moses and the Prophets, so also it is clearly over-ruled in the New Testament. You know the rage of Satan, and his instruments against our blessed Savior. from his cradle to his cross how did they persecute him, and all to destroy & to abolish his kingdom forever? How was he persecuted and forced to fly from place to place even in his infancy? How often was he tempted by the Devil in the wilderness? How despitefully was he entreated by the high Priests, the Scribes, and Pharisees, and the rest of the Jews? How was he mocked, buffeted, spit upon, crowned with a crown of thorns, accused, condemned, and crucified between two thieves? And when they had taken him and crucified him, then they thought they had made sure work for the rooting out of his name, and of his doctrine forever. But so the Lord provided, that by his cross his kingdom was established, and by his death the life of his Church was preserved, so that his sufferings and his wrongs were turned to the best, and that which they presumed would have hindered the Gospel, turned to the furthering of the Gospel. Not to trouble you with moe proofs to this purpose, ye know the persecutions and afflictions, the bands and imprisonment of our Apostle. And when his adversaries had now gotten him cast into prison, they thought that now he should be safe from preaching anymore in Christ his name, that the rest when they should hear of him should be daunted, and not dare to preach the Gospel, and indeed that thus the whole course of the Gospel should most certainly be hindered. But such was the Lord his providence, that he turned their devises into the imagination of a vain thing, and that which they thought should have been to the hindering, he turned rather to the furthering of the Gospel. For, as himself here witnesseth, by occasion of his bands, both the Gospel was farther propagated, even unto the Emperors Court, into all places of the City of Rome, and into many other Countries, in all which places many thereby were brought unto the obedience of the faith, and of the Gospel of Christ Jesus; and likewise thereby the Gospel took better settling, and deeper rooting in the hearts of many of the Pastors of the Church, insomuch that many of them were so far from being daunted by his bands, that thereby they were a great deal bolder then before, and durst more frankly and freely profess and preach the Gospel then before. So that whether we look into Moses, or the Prophets, unto Christ, or his Apostles, still we shall find that • he persecution, afflictions, and bands of God's Saints rather further then hinder the Gospel, rather make for then against the increase of Christ his kingdom upon earth, rather help then hurt the Church.

But how comes this to pass? The adversaries of God • • aints intend no such thing. No indeed, their whole desire and endeavor in troubling and persecuting the saints of God, is to make havoc of the Church, and to hinder or abolish the Gospel of Jesus Christ. How then? Is it by the meris of the Saints, by the virtue of their sufferings, by the force of their blood which they shed for the Gospel? No, nor so: for all their merits are not of that worth, all their sufferings and deaths have not that virtue, that thereby the Gospel should be fu • thered, or the Church increased. How then comes it to pass that the persecutions and sufferings of the Saints do further the Gospel? 1. By the power of Christ. 2. By the example of the Saints constancy in their sufferings. 3. By the freedom of the Gospel then when the Saints are bound for the Gospel. For such is the power of Christ, that howsoever their enemies do band themselves against his Saints, so to work the subversion of the Gospel, and of the truth of Christ Jesus, yet he can at his pleasure, and doth make their devises to be of none effect, nor only so, but turneth them to a clean other end then they had imagined. And therefore the Psalmist saith, Why do the heathen rage and the people murmur in vain? The kings of the earth band themselves &c. As if he should have said; The enemies of Christ plot and practice all that ever they can against him, and against his truth and gospel▪ but all in vain: for the God of heaven sees them and laughs them to scorn, he either frustrateth their wicked plots and practices, or turns them to his own glory. Again, when men see the Saints constancy in their sufferings, how little are they daunted with the fury of their adversaries? how patiently they suffer their bands and persecutions? how by the mighty power of God assisting them and strengthening them, • hey do even in their death triumph over death, this very example of their constancy brings many unto the Church, and much furthereth the Gospel. And h • revpon is that known saying that the blood of the Martyrs is the seed of the Church. Again, the word of God is not bound, though the Saints do suffer even unto bands, as the Apostle saith, I suffer trouble as an evil doer even unto bands, but the word of God is not bound. And therefore in their bands for the Gospel • sake, they may preach and publish the Gospel 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 years space preached the kingdom of God, and • aught those things which concerned the Lord Jesus Christ, without let: and that he wrote almost as many Epistles there unto the Churches as he wrote else at all. And thus ye see • oth that the persecutions of God's saints rather further then hinder the Gospel, and likewise how it cometh to pass • hat they do so.

Now the use which we are to make hereof is, hence to be comforted in all our persecutions and troubles which, the wicked raise up against us. For what though they seek all occasions against us, because of the truth which we pro • esse? What though they bring v • before Kings and Ru • ers, Judges and great Officers, and there unjustly accuse us • or arreigne us as evil doers for the Gospels sake of Christ • esus? What though they p • euaile to get us cast into pri • on, or thrown out of our livings, or delivered unto death • or the hope of our profession? It may be that they may • aue their will upon us, and bring their wicked purposes • gainst us to pass. But what of all this? Is thus the gospels • urthered? Doth the Lord turn these things to the en • argement of his Church? A chip then for all these, or all • hat man can do against us. Nay herein we joy and will • oy, that by our sufferings or deaths the Gospel is forth • ed, and the Church enlarged. If together with our bands, • he Gospel also were bound; if together with the torment • r fall of our bodies they could ru • ne & pluck down the • alles of our Church, then might we well shrink at our suf • ering and wrongs; then might we well be vexed in our • oules, for the malicious practices of the wicked against us. But seeing the Lord turns all that they do unto us to the • lory of his name, to the furtherance of his Gospel, and • o the propagation of his Church, howsoever they intended • he clean contrary, we may well rejoice and be glad, when • hey say or do all manner of evil against us for Christ his • ache and the Gospels. And thus in all our persecutions and • ufferings we may resolve, that therein the Lord will do • hat which shall be to the glory of his name, the good of his Church, and the furtherance of his gospel. If our deliverance from our enemies, or our sufferings will make most hereunto, then will he deliver us as he did Daniel from the Lions, the three Children from the hot fiery furnace, and our Apostle from this his imprisonment. But if our sufferings or deaths will make most thereunto, then they that hate us shall have their will over us as they had over Ste ••• our Apostle, in his latter imprisonment, and over many blessed Martyrs which are dead in the Lord. Be we the • delivered, or not delivered from the will of our enemies still this is our comfort, that in his gracious providence the Lord turneth all to the furthering of the gospel: Only, let us be constant in all our troubles, let us cleave steadfastly unto the Lord, and let us not love our lives unto the death, th • men seeing our holy constancy in our sufferings, for Christ his sake, and the gospels, may acknowledge the mighty power of God in strengthening us, to endure such sufferings for the truths sake, and so may be woone to embrace the same truth with us. And howsoever we be bound yet le • us give proof as much as we can, that the gospel is not bound. By teaching, and writing, and how else we can, let us ever in our bands labor to turn many unto righteousness, and to enlarge the Kingdom of Christ Jesus. 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 gospel farther. Our enemies main purposes shall be disappointed, and the name of our great God shall be glorified.

Again, this serveth to condemn the faintness and back-sliding of many in their persecutions and troubles. Much seed sown in stony ground: Many, that when storms and persecutions arise because of the word, by and by are offended. A calm Sea they can, but a storm they cannot brook. They can well endure to have Christ crucified, preached unto them, but if Christ come unto them with his cross, they cannot away with him. Nay, then many faint, and many fall away. What then? Such fainting at the things whereby the Gospel may be furthered? Such •• lling away, for fear of the things whereby the bounds of •• e Church may be enlarged? Can your lives or lively • oodes be more dear unto you, then the propagation of • he Church, the furtherance of the Gospel? If any man • ome unto me, saith our Savior Christ, and hate not father, • nd mother, and wife, and children, and brethren, and sisters, • ea, and his own life also, he cannot be my Discisple. And whosoever beareth not his cross, and cometh after me, cannot be • y disciple. Where our blessed Savior teacheth us, that if a • y thing in the world, even our lives be more dear unto us, • hen his glory, and the increase of his kingdom, then we cannot be his disciples. If we do not bear our cross, whatsoever it be that is laid upon us, we cannot be his disciples. And withal I add, that howsoever they seemed to admire the word, and to kiss the Gospel, yet, if when the wind bloweth, and the storm ariseth, they start aside like a broken bow, surely they were never borne a new by the immortal seed of the word of God; for that endureth forever, as true in it self, so grounded in him that is begotten thereby, in such sort, that it is dearer unto him than his life. Let them then look unto it, that when storms arise, fall away from the hope of their profession. If they faint or shrink, it is more then they should do, because the Lord may turn their sufferings to the furtherance of the Gospel. But if they fall away, it is as if they refused to take up their cross, and to follow Christ. And whereas their lives should not be dear unto them unto the death, for the furthering of the gospel; their lives, and liuelyhoodes are so dear unto them, that to save them they hinder the gospel. Let this be our rule, the Lord turnneth the persecutions of his Saints to the furthering of the gospel, therefore in persecutions and troubles we may not faint, or slide back.

Again beloved, 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. Ye shall not want enough that will insult over them in their troubles, that will tell you they are odious men, and me • unto whom such sufferings and troubles most justly do befall, and so cunningly will labor to discredit the truth which they profess. But be not deceived; Whatsoever of this kind can be said, no doubt was spoken upon Paul's bands and troubles, so to discredit the gospel which he preached. And it cannot be but that the world should hate, and persecute, and revile the children of the light, because they love darkness better then light. But howsoever the world hate them, and whatsoever it practiseth against them, the Lord shall turn all their sufferings and their wrongs to the furthering of the gospel. Let not therefore the persecutions and troubles of God's Saints be any argument against the truth, but rather for the truth, and rather let them cause us to like then to dislike thē. It is Satan's art to turn their troubles to the slander of them, and of the truth, but the Lord turneth them to the furtherance of the gospel, and of their reckoning in the day of Christ. And let this be spoken touching this, which is the main point principally to be noted in these words.

The next thing which I note is, that the Apostle in his proof that his bands were turned rather to the furthering of the gospel, then the hindering, saith, that his bands in Christ .i. w ^ch he sustained for Christ his sake were famous throughout all the judgment Hall, and in all other places. Whereby he meaneth, that by occasion of his bands Christ and his gospel came to be known, and to be believed, both in the Emperors Court, and in the City of Rome, and in many other countries. Which as it showeth a notable fruit and effect of the persecution of gods Saints, namely, the propagation of the gospel, which falleth in with the former observation. So farther, hence I do observe the power of God, to raise up a Church unto himself where he will, and by what means he will, in Kings courts, in great Cities & Countries where the gospel is scant heard of, or little regarded, there he can, if he will, even by the bands of his Saints, raise up a Church unto himself. No place so profane, so far without God in the world, but if • e will have his name there called upon, there it shall be cal • ed upon. Rome at that time (it is likely) was as heathenish, 〈◊〉 now it is superstitious. Nero his Court (it is like) was then • s profane, and as far without God in the world as might • e; and the Countries thereabout, it is like, had not so much 〈◊〉 heard of Jesus, nor knew what the gospel meant. Yet, • ere the Lord would have his Church; and therefore he • aith unto Paul, Be of good courage Paul, for as thou hast testi • ied of me in Jerusalem, so must thou bear witness also at Rome. Here the purpose of God was revealed, and according to this purpose he brought Paul to Rome, and even by his bands there begat Children unto himself in Nero's Court, in the City of Rome, and in the Countries there a • out. Elisha may send his servant with his staff, and the Shunamites Son not be raised, but if the Lord send his servant whither he will, a Church shall be raised to the honor of his name, by what means he will, for he can do what he will, and what means he listeth he useth to do his will.

Let no man then measure the Lord by himself. If he send thee whom he hath called to the work of his ministry, to the Princes Court, or to the great City, go when he sendeth thee, and fear not thy weakness, but remember his strength that sendeth thee. If thou go thither bound with a chain for the gospels sake, even by thy chain thou shalt so preach unto their hearts, that thou shalt gain children in the faith. As it is all one with him to save with many or with few, so it is all one with him to gather his church by this or that means, which pleaseth him best. Whatsoever be thy weakness, he will perfect his strength in thy weakness. Only be of good courage, and thou shalt see the power of the Lord.

Again, let no man think any place so profane, but that the Lord may have his Church there. Kings Courts are commonly not the best, pride, pleasure, ease, & abundance of all things commonly chokes the word therein, so that it is unfruitful. Nay, saith Amaziah to Amos, prophesy no more at Bethel, for it is the Kings Chapel, and it is the Kings Court. In great Cities likewise sins most commonly rage and reign. No lewdness or wickedness so grievous and abhominable, but there it is so rise that it overfloweth all: Yet in these places the Lord hath his Church, even those that know him, and believe in his holy name. Even in Jezebels Court he hath an Obadiah to hide and feed his Prophets; and in sinful Sodom, he hath a righteous Lot, whose soul is daily vexed with their unlawful deeds. Far be it therefore, from us, to condemn where the Lord hath not condemned. Who are his he only knoweth, but that in all places he hath those that are his, we are not to despair, yea, even at this day in Caesar's Court, and in sinful Rome it self.

The third thing which I note is, that the Apostle saith, that many of the brethrē in the Lord were emboldened through his bands, and durst more franckely speak the word. Whereby he meaneth, that through his constancy in his bands & sufferings, many Pastors & teachers were emboldened to profess and preach the gospel more freely then before. Whence I observe another notable fruit and persecution of God's Saints, namely, the emboldening of others to the profession of the gospel more freely. Which, as it serveth very notably for the proof of the main point, that the persecution of God's Saints rather furthereth then hindereth the gospel, so may it be a strong consolation for the children of God against the time of persecution. It may be that some of us in the time of the peace of the gospel, may doubt how we shall stand in the time of persecution, and fear, that when the trial shall come, we shall not quit our selves like men. But let us pluck up our hearts, and be of good comfort. When we shall see the constancy of other of God's Saints in their sufferings, then shall we also be emboldened freely to profess the truth of Christ Jesus, the Lord shall turn the constancy of them in their sufferings, for the hope of their profession unto our encouraging and emboldening to make a good profession. Thus we find it to be in Joseph of Arimathea, of whom it is said, that he had been the Disciple of Jesus before his Passion: But he shown it not till then, and then he went even to Pylate himself, and professed himself his Disciple, and begged his body, and entombed it. The like we find to be in Nicodemus, of whom it is said, that till the death and passion of Christ Jesus, he only came unto him by night, for fear of the Jews: But then he professed himself, and joined with Joseph of Arimathea, to bury him most honourably. By whose examples, as also by the example of these here mentioned in our Apostle, ye see how the Lord, by the sufferings of his Saints, gives that boldness and courage unto others of his children, which neither themselves felt, nor ever any saw in them before. Let us not therefore fear how we shall stand when persecution cometh, but let us depend on the Lord, who alone giveth strength and perseverance, and he will strengthen us to stand.

LECTURE XIV.

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 down in these words, Some preach Christ &c. In which words the Apostle showeth that of those brethren in the Lord which through his constancy in his bands, were emboldened to preach Christ more frankly then before, all of them did not preach Christ with the same mind, nor upon the same motive, nor for the same end, but some with a corrupt mind, moved through envy and strife, and to the end to add more afflictions to the Apostles bands; and others of a good mind, moved through love, and to the end that with the Apostle they might defend the gospel. So that here is set down a distribution of such as preached Christ, according to the diversity of the minds wherewith, of the motives whereupon, and of the ends wherefore they preached Christ. The distribution is this, that some preached Christ sincerely, and others not sincerely, set down ver. 15. The mind wherewith, the motives whereupon, the end wherefore the worse sort preached Christ is set down verse. 15.16. Likewise the mind wherewith, the motives whereupon, & the end wherefore the better sort preached Christ, is set down verse. 15.17. Touching their minds, the better sort preached Christ of good will, and a good mind toward the Apostle, and toward the Gospel; but the worse sort preached Christ not purely, but of a corrupt and bad mind toward the Apostle. Touching their motives, the better sort preached Christ even upon love towards the Apostle, and towards the Gospel; but the worse sort preached Christ upon envy toward the Apostle, and to stir strife and contention in the Church among the brethren. Touching their ends, the better sort preached Christ to help the Apostle in the defense of the gospel, knowing that he was appointed of God for the defense of the gospel; but the worse sort preached Christ to add more affliction to his bands, thinking by the contentions which they raised in the Church, both to grieve him, and to exasperate Nero against him. Thus I resolve the order and meaning of these words.

The thing which hence I observe is, the great difference of such as preach Christ in the Church of God. For not to speak of such as set abroche false doctrine in the Church, whereby either the foundation of our faith is either plucked down, 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 pass through • he diversity partly of the minds wherewith they preach, • artly of the motives which cause them to preach, and part • y of the ends wherefore they do preach. For in some it is • ery clear, that they preach the glad tidings of your salua •• on unto you of a very good mind towards God, towards • ou, and towards the gospel of Christ Jesus, only desiring • nd that from the ground of their hearts, the glory of God, •• e salvation of your souls, and the growth of the gospel • f Christ Jesus. But in others, it is greatly to be feared, that •• ey preach Christ of a naughty and bad mind, affecting • there their own glory then the glory of God, seeking ra •• er their own things then the things which are Jesus • hrists, hunting after yours rather then you, minding any •• ing else rather then the growth of the gospel of Christ •• sus. Again, in some it is very clear, that the motives •• awing them to preach Christ, is a sincere and holy love •• th towards you, that they may present you holy and vn •• ameable before God in that day, and in the mean time • ay rejoice over your faith, love, and holy obedience, and •• ewise towards the truth, that the truth by them may be •• own in all places. But in others it is greatly to be fea •• d, that their coming to preach Christ is upon spiteful •• uie towards the faithful servants of Christ Jesus, malig •• ng the gifts and graces of God's holy spirit in them, upon • ontentious humor, casting up and down the firebrands 〈◊〉 schisms, strifes, and debates to set the Church on fire; or •• on every other inordinate affection, rather then upon •• e. Again, in some it is very clear, that the end of their coming to preach Christ is to glorify the Lord, to beget children in the faith, to comfort the humbled and afflicted soul, to build up the ruined walls of Zion, and to turn them that belong unto the Lord unto righteousness, that they may receive forgiveness of sins, and inheritance among them which are sanctified by faith in Christ Jesus. But in others it is greatly to be feared, that the end of their coming to preach Christ, is to grieve the soul which the Lord would not have grieved, to cast dung in the faces of their brethren, to add affliction unto them that already are afflicted, and under the name of the Church, to wound the Church even with a deadly wound. I wish indeed even from my very heart root, that all that preach Christ in our Church at this day were of the better sort, and that our day might have this exception from the Apostles day. And I do assure myself that there were never moe in our Church, then at this day there are, which preach Christ of a pure and good mind, upon a sincere and holy love towards the Church, and towards the truth, to gain men unto the Church, and to ground men in the truth. Neither do I, or dare I pronounce of any but that he so preacheth Christ. But as I said, it may greatly be feared, that in this our day there are such as do not so preach Christ. For as the Apostle reasoneth, whereas there are among you envying, and strife, and divisions, are ye not carnal, and walk as men? So do I reason touching this point: whereas there are amongst us, such as are ever obscuring the lights of our Church, ever girding at them whose graces ha •• been and are most eminent in the Church, ever crossing and thwarting the things most behooveful for the Church, ever snarling and catching at every advantage they ca • take, ever casting firebrands of schisms and contentions i • the Church, are there not that preach Christ upon enu •• and strife, and not purely, but of purpose to grieve? As I wish there were no such diversity among them that preach Christ, so this diversity for me might have been buried i • silence, if this scripture had not forced me to so much as 〈◊〉 have spoke.

The use which I make hereof is, for the Minister and •• eacher of the gospel, who hence may take good notes, • hereby he may know whether he be a good minister and •• eacher of the gospel. The first note whereby he may • low this is, if he speak the word; for it is not the wise •• me of man, or the traditions of the Church, or the sophi •• ie of the Schools; but it is the word of the ever-living • od that he must speak, if he be a good minister and prea •• er of the gospel; as it is written, If any man speak, let him •• eake as the word of God. Whereby is implied, that if he •• eake not so, he speaketh not as he ought.

The second note whereby he may know this, is if he •• eake the word franckely and boldly, for it is not for the •• ord his Ambassador to be babish, or bleatish, or for fear 〈◊〉 keep back any part of the Lord his counsel; but as •• hn unto Herod, so he must speak boldly unto the faces of •• e greatest, and fear not the face of any man, as it is writ •• n, Cry aloud and spare not, lift up thy voice like a trumpet, •• d show my people their transgression, and to the house of Jacob •• eir sin: 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 pluck up, 〈◊〉 to root out, or to destroy, and throw down, or what •• se soever.

The third note whereby he may know this is, if he speak •• e word boldly, and of a good mind. For it is not enough •• at he speak the word, and speak it boldly, but if he will • pproue himself for a good Minister and Preacher of the Gospel, he must also speak out of a good mind towards God to glorify him, towards them that hear him to save •• em, and towards the truth of Christ Jesus to make it •• own in all places, as it is written, that they should have • he mystery of the faith in a pure conscience, or in a sincere • nd good mind.

The fourth note whereby he may know this is, if he • peake the word upon a sincere and holy love. For this all • o is requisite, that he preach the word not upon strife and contention to move brawls and stirs in the Church, b •• upon love towards him, who hath commanded to feed 〈◊〉 sheep and his lambes; upon love towards the sheep 〈◊〉 Christ, that they wander not as sheep without a shepherd, and upon love towards the word, that it be not hid as vnde • a bushel, if he be a good Minister and Preacher of the word.

The last note whereby he may know this is, if he speak the woe d to the end that God may be glorified, his Church built, and his Gospel defended If I say, he find these notes in himself, hereby he shall know that he is a good Minister and Preacher of the word. Otherwise if he speak not the word, but the devises of his own brain, or speak the word coldly and fearfully fearing men's persons; or speak the word of a corrupt and naughty mind, or upon an envious and contentious humor, or to grieve the godly, and hinder good things, let him know that he is not a good Minister and Preacher of the word. Let every man therefore that is set apart unto this work, examine himself of these things, and so let him judge of himself, and where be he finds a fault in himself, let him mend that which is amiss.

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 even through envy and strife, not of a pure and good mind, but rather to vex the soul of the righteous, then to build the Church of God; how shall we brook to hear such, how shall we love or like such, how shall we take joy or comfort in such? Wherevnto, 1. I answer out of the rule of charity, that because we know not who do so preach Christ, therefore we are to presume the best of them whom we hear. The Lord only knoweth the hearts of men, and the purposes and intents of their hearts. Who art thou then that judgest? he standeth or falleth to his own master. 2. I answer out of the Apostle i • this place, that if Christ Jesus be truly and soundly preached, we are to take great joy and comfort therein, and willingly & gladly to hear them that deliver the truth sound •• with what mind soever, and to what end soever it is, that •• y do speak the word That is for them to look unto, 〈◊〉 for us to joy in the other. Hence then I observe that, that ••• ister and preacher of the word is gladly and joyfully to •• eard that preacheth Christ, and the doctrine of the go ••• l soundly and truly, with what mind soever, upon ••• t motive soever, or to what end soever he preach Christ 〈◊〉 his gospel. To which purpose also, is that of our Saui •• , where he willeth to hearken unto the Scribes and Pha •• es, sitting in Moses seat: whereby he meaneth, that the •• ctrine which the Scribes and Pharisees delivered faithful •• • ut of Moses, was gladly to be received, howsoever in ••• ir actions and lives, they were justly to be noted. And 〈◊〉 reason is, because the word is the Lord's which they ••• g, with what mind soever they bring it, or how vicious •• ad soever they be that bring it. And tell, I pray you, •• ch of you would much look at the mind 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 living for you? If he should faithfully deli •• the bill from the Prince unto you, would ye not joyful •• • eceaue it? How much more gladly then, and joyfully •• ght ye to receive the word of the Lord, wherein is your 〈◊〉 when it is faithfully delivered from the Prince of Hea ••• and Earth, with whatsoever mind and affection the •• nister thereof deliver it? If Christ crucified be preached, •• e holy word of life be truly and soundly delivered, this •• uld so warm our hearts, and glad our souls, that other •• ngs whatsoever should not greatly trouble us.

This then, first, serveth for the confutation of their er •• r, that cut themselves from us, so that they neither will •• re the word of us, nor communicate in the Sacrament ••• h us, because of some defects in our Church, because of •• e blemishes in us. For, I demand, is the word of truth •• ely taught with us, are the Sacraments rightly admini ••• d with us, do we labor amongst our people with uncorrupt doctrine? Then surely, if there were the same mi •• in them that was in the Apostle, they would so rejoice 〈◊〉 this, that they would brook all things the better for th •• If we be defiled in our minds, or in our lives, every thin • that we touch is likewise defiled. What? to you? Nay, but to us. The word that we preach shall save you, and th • Sacraments which we administer shall profit you, ho • fruitful or unfruitful soever they be unto us.

Secondly, this serveth for the reproof of them, that 〈◊〉 cutting themselves from us yet, cannot brook to hear th • word of such of us, as they think have gauled them, an • spoken the word with an hard mind towards them. F •• thus commonly it is said, he is a good Preacher, he deliue • good and sound doctrine, he teacheth the word faithful • but in his Sermons I see he saith many things upon a stomach against me, with a mind to girde me, and of p •• pose to note and brand me before all the people, and the •• fore I cannot brook to hear him, I take no comfort in t •• hearing of him. But Paul was of another mind; for though • there were that preached Christ of a bad mind towar • him, through envy and strife touching him, and of pu • pose to add affliction to his bands, yet that Christ was pre • ched, that gladed him, that rejoiced his heart. And 〈◊〉 would it each of us, if we were so singly and sincerely af •• cted towards the gospel, as he was; whatsoever mind th • Preacher carried towards us, yet would we most gladly an • joyfully hear the word at his mouth. It were indeed b •• of all, if they that speak the word, were as in doctrine, 〈◊〉 in life uncorrupt, and that they spake of a good mind always, and upon love. But if they preach Christ soundly and truly, we are not so much to be troubled what their affection, or what their life be. If persecution should come, then we would be glad if we might hear the word preached, and not curiously look with what mind it were delivered. Seeing the word, and the worth and price thereo • is the same, now let us with the Apostle, rejoice and be gla • if Christ be preached, whether it be under a pretence o • sincere • y.

LECTURE XU.

NOw followeth the latter part of the Apostles narration, wherein he tells the Philippians, what success he hoped his bands, and the practices of those brethren which imagined mischief against him, should have. And the sum of it is, that he certainly • oped and knew that his bands, and all the practices of the • icked against him should turn to his salvation, and to • heir good and comfort by his coming again unto 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 down the means whereby this shall • ome to pass, namely, through the prayer of the Philippians, by the help of the spirit of Jesus Christ, and according • o his own faith and hope, in these words, Through your • rayer, &c. And thirdly, he explicateth what saluatiō he hopeth for, and assureth himself of by these means; as first, the salvation of his soul, in that by these means he hopeth, • hat in nothing he shall be ashamed, but that with all confidence Christ shall be magnified in his body, whether it be by life or by death, in these words, That in nothing, &c. And secondly, the saluatiō, or deliverance of his body out of prison, to their good & comfort, in verse. 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 add affliction to my bands, that when Nero shall hear that so many preach Christ, and that so much strife is among them; 〈◊〉 as the chief man, and maintainer of that way, may either be forced to desist from preaching of Christ, and so bring a shame on myself, or else may be put to death. But I know that this which they practice against me, shall through your prayer, and by the help of God's spirit, and according to my certain expectation & hope, turn to my salvation, even to the salvation of my soul, because of my confident constancy in the defense of the Gospel, whether it be by life, or by death, and to the salvation and deliverance of my body out of prison, so that neither shall I be put to shame for leaving the defense of the Gospel, nor put to death for standing in the defense of the Gospel. This I take to be the order and meaning of these words in general. Now it wi •• be needful that yet a little more particularly we sift and examine the meaning of them, For I know, &c.

These words, ye see, contain in them a reason of something that went before. Before the Apostle had said, 〈◊〉 Christ be preached, whether it be under a pretence, or sincerely, I therein joy, yea, and will joy. Will joy? why? F •• I know that this, &c. I know, how? even 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? even that this chain wherewith I am bound, and this practice of some brethre • in the Lord, to bring me to shame, by leaving the defense o • the gospel, or to bring me to death if I stand in the defense of the Gospel. I know, saith he, that this shall turn to my salvation. Now, what is meant by salvation, all do not agree. Some think, he meaneth thereby his bodily deliverance out of prison, as the word is often used for a bodily deliverance: as, where it is said of Moses, That he supposed that be brethren would have understood, that God by his hand would have given thē deliverance, 〈 in non-Latin alphabet 〉 , as here it is said, and often • elsewhere. Others think he meaneth the salvation of h •• soul in the day of Christ, as the word is most of all used •• t, I think the Apostle may be understood to speak of •• th, whether we consider the opposition between 〈 in non-Latin alphabet 〉 , •• d 〈 in non-Latin alphabet 〉 , or the matter of the Philippians prayer. For, •• at was the affliction which they supposed to add unto 〈◊〉 bands? Even this, that he, as the chief, by the threats 〈◊〉 Nero, should be forced to leave the defense of the gospel, • his shame, and the hazard of his soul; or, if he should •• nd in the defense of the Gospel, should be delivered vn •• death. Now in opposition to this he saith, that whatsoe •• r they supposed he knoweth, that this, even this their •• actise against his constancy, or his life, should turn to his •• luation, even the salvation of his soul, through his con •• ncie in the defense of the Gospel, so that in nothing he • old be ashamed, &c. And likewise, to the salvation and • eliuerance of his body out of prison, quite otherwise then •• ey had intended. And again, the Philippians prayer no • oubt was for both these, even that he might abide con •• ant, so that in nothing he might be ashamed, and that he • ight be delivered from the mouth of the Lyon. And for • hese causes, I understand salvation in this place both of • oule and body, in such sort as hath been said. I know that • his shall turn to my salvation. How? by what means? first, • hrough their prayer, praying for his constancy, and deli • arance. Secondly, By the help of the spirit of Jesus Christ, which should be given unto his servant to help him every way against all practices. And thirdly, according to his fer • ent desire, for so the word is translated, or according to his • arnest expectation and hope, whereof he should surely not • e deceived. I know, saith he, that by these means, this • hall turn to my salvation. How, to his salvation by these means? that is, in that thus it should come to pass, that in nothing pertaining to the defense of the Gospel he should be ashamed, but that with all confidence and liberty to speak in the defense thereof, as always; so now, where he strengtheneth his hope by his experience, Christ should be magnified and honored in his body, whether he should live by preaching the gospel, or should die by sealing it with his blood. Wherevpon he signifieth his own indifferency to either, life, or death, and the conveniency of his life in respect of them, and then he tells them how this shall turn to his salvation, in the deliverance of his body out of prison. And thus much for the opening of the meaning of these words in particular, which as ye see is somewhat intricate and obscure. Now let us see what notes we may gather hence for our farther use and instruction.

The first thing which I note is in the main proposition, in that the Apostle saith, that he knoweth that this casting of him into prison, and this practicing against him being in prison, shall turn to his salvation, not only of his body, by deliverance out of prison; but of his soul because of his constancy in the defense of the Gospel. Whence I observe, what fruit the godly may assure themselves shall follow upon their sufferings and wrongs, even their salvation in the day of Christ Jesus. For though the Apostle might know this some other way then now the godly can, even by the revelation of the spirit, as no doubt he did know of his deliverance out of prison, yet may the godly thus far go with the Apostle, and say, I know that my sufferings and wrongs shall turn to my salvation in the day of Christ Jesus. But how shall they know this, or assure themselves of this? Even because the Holy Ghost hath said, that all things work together for the best unto them that love God. In which place, amongst many other arguments for the comfort of the godly against afflictions and troubles, he useth this drawn from the providence of God, who so wisely ordereth and disposeth all things, that eve • the crosses and afflictions of his children work for the good of his children, even their best good, their salvation. Be it then tribulation, persecution, famine, nakedness, sword, imprisonment, or what cross soever that do press us, we know that all things, even all crosses and calamities work together for the best unto them that love God; so that if we love God, we need not shrink at all these, or any such like, but certainly know that they shall turn to our salua • ion. More plain it may be to this purpose will be thought • hat of the Apostle, where he saith, that if we suffer with Christ we shall also be glorified with Christ: and again, if we suffer with Christ, we shall also reign 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 reign with him. This then is a promise of the Lord unto his children that love him, that if they suffer with him for his sake, and his Gospels, they shall also reign with him, and be glorified with him. So that either the godly must doubt of the Lord his promises, all which are yea and amen, most certain and sure; or else the godly may assure themselves that their sufferings and their wrongs shall turn to their salvation in the day of Christ Jesus. For what better assurance then that which is grounded on the Lord's promise? Or what plainer promises can there be, then these of the Apostle in these places, or rather of the Holy Ghost by the Apostle? And therefore the Apostle saith in another place, that • t is a righteous thing with God to recompense tribulation to them which trouble others, and to them that are troubled, rest, when the Lord Jesus shall show himself from heaven with his mighty Angels, and shall come to be glorified in his Saints. It is a righteous thing with God: righteous indeed for his justice 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 keepeth promise forever, therefore the godly may assure themselves, that their sufferings and wrongs shall turn to their salvation in the day of Christ Jesus.

Here then is a notable consolation for all the godly in Christ Jesus against all crosses, persecutions, and troubles whatsoever. As Christ was to suffer many things, and so to enter into his kingdom; so the godly in Christ Jesus, are through many tribulations to enter into the kingdom of God. But the comfort is, that they shall all turn unto their salvation in the day of Christ Jesus, when they shall be for ever in the presence of the throne of God, and serve him day and night in his Temple, when they shall hunger no more, nor thirst anymore, nor the sun shall light on them, nor any heat; when he that sitteth on the throne shall dwell among them, and the Lamb which is in the midst of the throne shall govern them, and wipe all tears from their eyes, as the Lamb himself witnesseth touching them that have suffered tribulation, and washed their long robes in the blood of the Lamb. The flesh I know will suggest and say, in the mean while our case is hard, no man with us, every man's hand against us, we hunger and thirst, we are reviled and persecuted, we are cast into prison, and made the talk and wonder of the world, we are driven to many hard shifts, and put to shreude plunges. But what of all this, when we know that these shall turn to our salvation? 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 far most excellent and eternal weight of glory which they cause unto us, as our Apostle witnesseth, where he saith, that our light affliction which is but for a moment, causeth unto us a far most excellent, and an eternal weight of glory. Here is the fruit and consequent of our affliction, glory; our affliction causeth unto us glory: and here is both the smallnes and the shortness of our affliction, in comparison of that glory which shall be revealed; be it never so great and heavy, it is but small and light in comparison of that far most excellent glory; be • t never so long and lasting, it is but for a moment, in comparison of that eternal weight of glory laid up for us in the heavens. Howsoever therefore when we suffer any cross, persecution, or trouble, these things for the time be grieuou • & unpleasant unto us, as no chastising for the present seemeth to be joyous but grievous, yet seeing they bring the quiet fruit of righteousness unto them that are thereby exercised, seeing they cause unto us a far most excellent, and an eternal weight of glory; seeing they shall turn to our salvation, let us be of good comfort, whatsoever in this kind doth befall us. And let us, as the Apostle willeth, run with patience the race that is set before us, looking unto Jesus the author and finisher of our faith, who for the joy 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 whatsoever our sufferings be, let it be with us as it was with the Apostle, that with him we may say, as the sufferings of Christ abound in us, so our consolation aboundeth through Christ.

Again, here is a good ground and warrant for us against • hat uncomfortable doctrine of doubting of our salvation. For, if we may assure our selves that our sufferings and our wrongs shall turn to our salvation, then may we assure our selves of our salvation. Yea but it will be said, what an argument and reason is this, Paul might, therefore we may? I say, it is a good one, because upon the same ground that he might, we may. Yea, but he might know this by the revelation of the spirit, which now we are not to look 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 faithful children of God build our knowledge and assurance, the promise being made unto all that love God, and are in Christ Jesus. Many doubts indeed we have, and full of distrustfulness we are oftentimes even the best of us: but yet ye see that upon good ground of God's promise, by the example of our Apostle, we may assure our selves of our salvation, if as the Apostle did, so we do belong unto Christ Jesus, at least if we suffer persecution, and trouble for his sake; for so far this place will go, that if we suffer persecution and trouble for Christ his sake, then we may assure our selves of our salvation, because we may assure our selves, that our sufferings and troubles shall turn to our salvation. Suffer not yourselves therefore, to be deceived by those uncomfortable teachers of doubting, which teach that not any man, to whom it is not revealed by the spirit in particular, can be sure of his salvation, but only in an uncertain hope. As this place doth show, that such of the godly as suffer persecution and trouble may assure themselves that their troubles shall turn to their salvation, and so consequently may assure themselves of their salvation; so many other places do evidently convince, that so many as are in Christ Jesus, may and ought to assure themselves of their salvation. But I have diverse times heretofore spoken of this point more at large. Let us now therefore proceed.

If any man therefore here ask how and by what means it could come to pass, that this the Apostles imprisonment, and this practicing against him in his imprisonment could turn to his salvation, himself in the next words shows the means to be, the Philippians prayer, the help of God's spirit, and his own hearty and earnest expectation and hope, I know &c. through your prayer &c. Of which three, two, namely their prayer, and his hearty expectation and hope were indeed means, but the third, namely the spirit of Jesus Christ was the author, which by and according to these means turned his sufferings and wrongs to his salvation. Howbeit in a general signification of means, we may say, that he knew that by and according to these means this that he suffered, & that they practiced against him should turn to his salvation. Whence I observe how according to the promise, the sufferings and wrongs of God's children turn to their salvation, namely by the help of God • spirit, through the prayer of the Church, according to the • faith and hope that are troubled and afflicted. For through the prayer of the Church, the spi • it of Jesus Christ which dwelt in him in all fullness is given unto the godly to help 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 unto the best, as it is written, The Lord is near to all that call upon him, to all that call upon him faithfully; the Lord is near in the day of trouble to help, and to turn all to the best: but unto whom is he thus near? Even unto them that call upon him: what to all that call upon him? Nay to all that call upon him in faith and in truth, believing in him, and put • ing their trust in him. And that unto such he is near to • uch purpose, even through the prayer of the Saints, and of • he Church, may appear by the story of Peters imprisonment, who being in prison, and earnest prayer being made of the Church unto God for him, was delivered by an Angel out of prison. Thus the Lord by his spirit worketh for his children through the prayer of the Saints, and according to their faith and hope in him. So that thus we are to resolve, all afflictions and troubles work for the best, and turn unto salvation: but unto whom? and how? unto such as Paul, unto the elect of God, the redeemed of Christ, the sanctified by God's spirit, the members of Christ his Church, by the help of the spirit, through the ministry and prayers of the Church, and according to their faith and hope in Christ Jesus.

First then here can be no hope, nor shall be any help unto such as either are out of the Church, or are in the Church, but not of the Church. For albeit such may have sufferings and wrongs, yet shall they not turn to their salvation. Neither can they turn unto salvation, because they are not for Christ his sake or the Gospels, to which kind only the promise is made. Nay unto such alients from the covenant of promise, their troubles in this life are but the beginnings of that fearful judgment which in flaming fire is reserved for them against that great day.

Secondly, hence we learn that even unto the godly in Christ Jesus, their sufferings and wrongs turn to their salvation, not for any their merits, or through the virtue of their sufferings, but through the prayers of the Saints &c. If we think upon merit, we may well think that our Apostle might as well have stood upon merit, as the best that live could: nay in sufferings and wrongs he was more abundant then the best that lives is, as that place to the Corinthians showeth. Yet he stands not upon them, but that his troubles turn to his salvation, he imputes it to the prayer of the Church, & to the help of God's spirit, according to the faith and hope which God had wrought in him by his spirit, and by his example teacheth us so to do. Nay, he utterly disclaimeth all merit of salvation by affliction, and by his example teacheth us so to do, where he saith, I count that the afflictions of this present time are not worthy of the glory which shall be shown unto us. Whence it is plain, that because there is no proportion between the sufferings of this life, and the reward of eternal glory, Therefore the sufferings of this life, do not merit the reward of eternal glory. Whatsoever therefore any merit-monger shall tell you, touching the merit of our sufferings, trust it not. For it is not for our merits by them that they turn to our salvation, but through your prayer, and by the help of the spirit of Jesus Christ.

Now, to speak somewhat more in particular of the means. First, I note, that the Apostle saith, that he knoweth that this shall turn to his salvation, through the Philippians prayer. Whence I observe the power and efficacy of the prayers of the Church, poured out for the afflicted members of Christ Jesus, which is, that through the prayers of the Church their troubles turn to their salvation. The prayer of a righteous man, saith James, availeth much, if it be fervent. Here is a condition requisite in prayer, if it be powerful with GOD, that it be fervent, and proceed from an holy zeal: and being such, it availeth much, and hath great power with the Lord, as to save the sick, to stay, or to bring rain, &c. as it is in that place. Now, if the prayer of one righteous man be of such power with the Lord, how much more the prayer of the Church? Again, If ye abide in me, saith our Savior, and my words abide in you, ask what ye will, and it shall be done unto you. And again, Whatsoever ye shall ask the father in my name, he will give it you. And again, Whatsoever ye shall ask in prayer, if ye believe, ye shall receive it. From all which places I note, that the prayers which shall have power with God; first, they must be the prayers of the righteous, of them that are engraffed into Christ, of them in whom the word of Christ dwelleth. And secondly, they must be fer • ent, they must be made in Christ his name, they must be • ade in faith: and then we being such, and our prayers • eing such, whatsoever we shall ask, be it for our selves, or • e it for others, we shall receive it. And if the prayers of e • ery such shall have such power with God, much more shall • he prayers of the Church have such power with God. And • herefore, ye see how often the Apostle requesteth the pray • rs of the Church for him, as Ephes. 6.18. Colossi. 4.3. • . Thes. 3.1. And in his Epistle to Philemon, there he pro • esseth as here he doth, that he trusteth through their pray • rs to be given unto them by deliverance out of his bands, • herein commending himself to their prayers.

A good lesson for us, to stir us up unto public and private prayer, both for our selves, and for others, seeing they are so powerful with God, as to bring his blessings and graces both upon our selves, and upon others. And this lesson is as needful as it is good, especially in this our day, wherein there is such neglect both of public and private prayer unto the Lord. Private prayer so rare, that if it be used by any, it is noted by many, and they straight way censured, as thinking themselves more holy then other men. And public prayer so little regarded by some, that very seldom they are present with the congregation in public prayer. I cannot stand of it. Only, I say, he that neglecteth the means unto grace, he shall never find grace.

Secondly, hence I observe a duty of the Church in public prayer, which is, to pray for the afflicted members of Christ Jesus • : for the Apostle in saying, that he knew that this should turn to his salvation through their prayers, therein stirreth them to pray for him. And see the points wherein the Church is to commend them in their prayers unto God. As first, that the Lord may turn their affliction and trouble to their salvation. Secondly, that he will help them by his holy spirit in every needful time of trouble. Thirdly, that they may so stand in the defense of the truth of Christ Jesus, that in nothing they may be ashamed. Fourthly, that the Lord will strentghen them with strong faith and hope in him. Fifthly, that Christ may be glorified in their body, whether it be by life, or death. Thus the Church should pray, and thus the afflicted should desire the Church to pray.

LECTURE XVI.

ONe thing hence I observe, which is, that not for our prayers, or for the prayers of the Church for us, but through our prayers, and through the prayers of the Church for us, the Lord giveth his grace unto us. And therefore the Apostle saith, I know that this shall turn to my salvation, through your prayers, not for your prayer. And to Philemon, I trust through your prayers I shall be given unto you: Neither do we ever read that for our prayers, as for the merit and worth of them, any grace is given unto any. Neither do I build this note upon this ground as if because it is said through, therefore it cannot be for our prasyers. For, I know that we are saved through Jesus Christ, and yet for Jesus Christ, even for his merits sake, so that the phrase barely considered cannot infer the note; but hereon it is built, taht it is so said through, that neither ever it is, nor can be said, that for our prayers any grace 〈◊〉 given unto us. For not for our prayers sake, not for the • erit and worth of our prayers doth the Lord hear us, and • rant us our requests, but for the promise sake which of his • wne free grace he hath made unto our prayers. He hath • assed his promise, that whatsoever we shall ask in prayer in • is name, if we believe, we shall receive it: and he hath bidden • s ask, and we shall receive, seek and we shall find, knock and • e shall be opened unto us. Because then he hath promised grace unto our prayers, he is entreated for grace through our prayers. Ask and have, first ask and then have, and • he better beggars the greater getters. For it is not with the Lord as with us: we say a great beggar would have a good • ay saier, and unto whom but even now we have given, we love not that they should by and by come again and beg of us. But I say it is not so with the Lord, but of the greatest beggar he is most entreated, and the oftener we come a begging to him, the more welcome we are unto him: for he loves to be entreated, and being entreated he promiseth to give, and so through our prayers he gives, even for his promise sake, but not for our prayers sake; for they when they are best are so full of imperfections, that they merit nothing but to be rejected. Seldom but we are troubled with wandering by-thoughts, often we pray for things, and against things without submitting of our wills unto the Lord's will; often we pray not in faith towards God; often not in love towards our brethren, often coldly, often hypocritically, and when not so, but that our prayers might justly be turned into sin unto us? Causes therefore they are not, for which the Lord bestoweth any graces upon us, but means only through which we receive graces needful for us for the promise sake made in Christ Jesus.

Far be it therefore from us to stand upon the merit of our prayers, as if for our prayers sake we deserved any grace to be bestowed upon us. Let us as we ought pour out fervent prayers unto the Lord in faith, and in Christ his name, and assure we our selves we shall be heard. But withal let us know that it is for his promise sake made unto our prayers, and for his Christ his sake which offereth up our prayers whatsoever be our state and place let us not slack this service, neither let us presume upon any merit by this service If we lift up pure hands unto the Lord in his Temple, in our houses, or in our chambers he will hear us, & though not for our prayers, yet through our prayers he will be entreated of us. Let it be enough for us that he will hear us, and let this most of all glad us that for his Christ his sake, and for his promise sake he will hear us. And let this suffice to be spoken touching the first means in particular, that through our prayers, and the prayers of the Church for us, all things work together for the best, unto so many of us a • love God, and are in Christ Jesus.

The next means whereof the Apostle speaketh, is the help of the spirit of Christ Jesus, whereby he saith, he knew that this should turn unto his salvation: I know &c. Where the spirit is called the spirit of Jesus Christ, as because of his proceeding from the Son, so because of his dwelling in him in all fullness, as also because Christ sendeth him into our hearts, and by him worketh his will in us. And thus also, and for these causes I take it, he is called in the Epistle to the Romans, and the spirit of the Son in the Epistle to the Galatians. But to omit many things which might here be noted upon this occasion, that the spirit is called the spirit of Christ Jesus, because they are not things specially here intended by the spirit, the principal thing to be noted is, that the Apostle saith, that he knew that this which he suffered by his bands, and by the practices of the wicked should turn to his salvation, by the help of God's spirit, by whom the Father and the Son work in us, and for us. Whence I observe, the true cause indeed whereby the sufferings and the wrongs of God's children turn to their salvation, and that is, by the help of the spirit of Jesus Christ. The Lord by his spirit helpeth them, and turneth their heaviness into joy, and their sufferings into the quiet fruit of righteousness in the heavenly places. Thou Lord, saith the Prophet, hast brought my soul out of the grave, thou hast kept my life from •• em that go down to the pit: thou hast turned my heaviness •• to joy, and thou hast loosed my sackcloth, and girded me with •• adnes. Where the Prophet showeth, that it is the Lord • hat helpeth us and delivereth us when troubles compass 〈◊〉 about; that it is the Lord that lifts us up from the gates • f death, and putteth an end unto all our troubles; that it 〈◊〉 the Lord that wipeth all tears from our eyes, and turneth • ur heaviness into joy. And so Peter, being delivered out • f prison through the prayers of the Church, professed that • he Lord had brought him out of prison. Through their • raiers he was delivered, but it was the Lord that delivered • im; their prayers were the means, but the Lord was the • uthor of his deliverance. Again, Behold, saith our bless • ed Savior, it shall come to pass, that the devil shall cast some • f you into prison that ye may be tried, and ye shall have tribu • ation ten days; be thou faithful unto the death, and I will give • he the crown of life. Which words were spoken imme • iatly to the Church of Smyrna, but so that they serve also • or our use. Wherein, the godly are both warned of perse • ution and affliction which they are to look for in this • ife, and persuaded likewise by sundry motives not to • ear them. Behold it shall come to pass, that some of you • hall be cast into prison: here is the advertisement of such • fflictions as they are to suffer. But the exhortation is, fear • one of those things which ye shall suffer. And the motives to persuade us not to fear them, follow. As first, who is the contriuer of all the persecutions and troubles which we suffer? Even the devil, the Devil shall cast you into prison. He always kindles the fires of persecutions against the Church; as also it is said in another place, that he casts out of his mouth water after the woman, like unto a flood. He blows the bellows unto all the practices of the wicked. Secondly, what is the end wherefore we suffer affliction and trouble? not for any harm unto us, but that we may be tried, That the trial of our faith being much more precious then gold that perisheth, though it be tried with fire, may be found to our praise, and honor, and glory, at the appearing of Jesus Christ, as the Apostle Peter speaketh. Thirdly, what is the durance of our afflictions? We shall have tribulation ten days, a while, a short while, an evening doth heaviness last, and then joy cometh in the morning: as also the Apostle saith, that our afflictions are but light, and but for a moment in comparison of that far most excellent, and eternal weight of glory which shall be shown unto us. Lastly, what is the reward of our afflictions? The reward which our blessed Savior in mercy promiseth is this, that he will give unto us the crown • of life. As also James saith, Blessed is the man that endureth temptation: for when he is tried, he shail • eceaue the crown of life, which the Lord hath promised to all that love him. Whatsoever then our afflictions be, they turn ye see to our salvation, by the help of the Lord. Sometimes in the day of trouble he breaketh the cords of the wicked, and delivereth us: and sometimes he suffereth them that hate us, to have their wills over us, but suffereth us not to be tempted above that we able, but giveth the issue with temptation, that we may be able to bear it. And always so he provideth, that in the end he turneth our troubles to our salvation. He doth it, even he alone doth it, and none but he can do it.

A point wherein we will all of us seem very loath, but to be thoroughly persuaded. For, who is he that will not seem to give full assent unto that truth which hath been delivered, that it is the Lord that helpeth us 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 droop, and hang down the head? Whence is it that when we are persecuted, reviled, slandered, oppressed, imprisoned, and hated of men, we sink under the burden, and are ready to fall away from the hope of our good profession? Whence is it, that in the days of poverty, sickness, or other adversity, we are oppressed with heaviness, and hardly will be comforted? Is it not for that we have not yet learned this lesson, that all this shall turn to our salvation by the help of God? Yes surely, the taking out of this lesson would rid us of all such passions, when any troubles do assault us. •• r how could the things cast us down, which we know • old turn to our salvation by the help of God? Let us •• w learn it, and let it teach us to fear none of those •• ngs which we do, or shall suffer, but seeing by his help 〈◊〉 shall turn to our salvation, let us abide faithful unto the •• th.

Again, let this teach us in the day of our trouble, to lift up •• r eyes unto the Lord. Let others say, as it is in the Pro •• et, I will lift up mine eyes unto the hills, from whence cometh 〈◊〉 help. That is, let others look for help from the arm 〈◊〉 flesh; but let us say with the Prophet, Our help standeth 〈◊〉 the name of the Lord, which hath made both Heaven and •• rth. Let others fly unto other means, and never look •• to the Lord when troubles do assault them; but let us •• use other means, that principally we look unto the Lord, •• d put our whole trust in him: For by his help, whatso •• er is said or done against us, shall turn to our salvation. •• d let this be spoken touching the second means in par •• ular, that by the help of God the sufferings of the godly •• ll turn to their salvation.

The next means whereof the Apostle speaketh, is the • eanes according to which the Apostle saith: this by the •• lpe of God, and through the Philippians, should turn to 〈◊〉 salvation, and that is according to his sure hope, As I • artily look for, &c. Where, to signify the strongnes and •• enesse of his hope, he useth two words, both expressing •• us much, that his hope was such, that he expected the •• e thing he hoped for, as they that earnestly looking for a •• ing, stretch out the head to look for it. Whence I might •• serve what a hope the hope of the faithful is, namely not •• doubtful and uncertain hope, but a strong and sure hope, •• ereby they do as certainly assure themselves of the thing •• ey hope for; as they that with stretched necks look for •• e thing that is by and by to follow. But the observation •• 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) turn 〈◊〉 sufferings and our wrongs to our salvation: so that by t •• help of God, and through the prayers of the Saints, 〈◊〉 sufferings turn to our salvation; but so that we certain ••• hope that by the help of God, through the prayers of t •• Saints, our sufferings shall turn to our salvation. I • 〈◊〉 therefore it is required, that we certainly hope and beli ••• in the promises of the Lord, if the promises of the Lord 〈◊〉 made good unto us. When two blind men came unto o •• blessed Savior, and prayed him that they might recea •• their sight, he said unto them, Believe ye that I 〈◊〉 able to d • this? and they said, yea, Lord. Then touched he their eyes s •• ing, according to your faith be it unto you. As here faith wa • required in these blind men, that they might receive their sight; so in us all hope is also required, that we be p • rtakers of the Lord his promises. Hath the Lord promised that all crosses and calamities shall work together for the best unto those that love him? And do we hope that the Lord will make good this his promise unto us? According to our hope so shall it be unto us. If we doubt not of th • Lord his promises, but hope certainly in him that hath p •• mised, then may everyone of us in all our troubles, sa • with the Apostle, I know that this shall turn to my salvation according to my certain hope. But, if we doubt and distru •• the Lord, and say in our hearts, how can it be? I can •• conceive it, doubtless the Lord shall not help us, the pra • ers of the Saints shall not prevail for us, nor shall our sufferings turn to our salvation. And therefore we read, th •• the faithful had always their hope so strong that they bu •• ded even their prayers thereon; as David, where he saith Let mine uprightness and equity preserve me, for my hope i • 〈◊〉 thee. As if he should have said, according to my hope, th •• thou wilt preserve the just and upright man, so O Lord p •• serve me. And so very often in the Psalms, the Proph •• desireth performance of the Lord his mercies, according to his hope in him; and therein plainly showeth, that o •• hope must be surely fixed in the Lord, if we will be par •• kers of his promises.

Here then again we are armed against that vncomfor •• ble doctrine of doubting of our salvation. For we are •• rtainely to hope, that according to the promise of the • oly Ghost our sufferings and wrongs shall turn to our •• luation, by the help of God through the prayers 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 unto us? So here we are taught. How then are we to • oubt of our salvation, and not otherwise to know it then •• certainly? Hope say they we may to be saved, but cer •• inely assure our selves of our salvation we cannot. Is then • ope any prejudice unto certainty? Doth not the Apostle •• y, that hope is as an ancre of the soul both sure and steadfast, • hereby we may lay so sure hold on the promises of God 〈◊〉 Christ Jesus, that we may certainly assure our selves of • ur salvation? Again, doth not the Apostle say, that