Lectures Upon Philippians

LECTURE XLII.

BUt I supposed it necessary] In this last part of this Chapter which concerneth Epaphroditus, the Apostle 1. signifieth his present sending of Epaphroditus back again unto them. 2. He setteth down the causes why he sent him now presently, and stayed him not till either Timothy, or himself should come unto them, or till he should certainly know how his matters would go, whether he should be delivered out of prison, or no: lastly he prayeth them to receive him with gladness, and to make much of him, and such as he is. Touching Epaphroditus it appeareth that he was the Minister of the Church at Philippy; one that so labored in the work of his ministry as that he approved himself very well both unto the Apostle, and unto the whole Church at Philippy. When the Philippians had heard that Paul was taken prisoner at Rome, they sent this their Minister Epaphroditus to see him, and to carry him some relief from them, and there to abide with him, as it may seem, during his imprisonment, and to minister unto him such things as he needed. Which trust of the Church, and duty unto Paul whilst he faithfully and painfully discharged, he fell into a very great and grievous sickness, so that he was very near unto death, even at deaths door as we say. Yet such was the Lord his mercy towards him, neither towards him only, but likewise towards Paul, whom his sickness had very much affected, that he restored him unto health again. But when he heard that the Philippians had heard of his sickness, he grew full of heaviness, fearing least these two things, both Paul's bands, and his sickness should bring too much grief and sorrow unto the Church. Being therefore desirous to return unto them, and again being very loath, and happily not well daring to go, and leave Paul in prison, he was marvelously perplexed what to do, and grew full of sadness and heaviness. Which when the Apostle perceived, and understood that the Philippians were much moved at his sickness, he thought it necessary both for his and their comfort to send him presently unto them, as here he saith, I supposed it necessary &c. And this may serve for a general view of these words.

Now for a more particular view of these words, see how the Apostle, least the Philippians should suspect that Epaphroditus had some way not approved himself unto him, because he sent him back before such time as he knew certainly how things would go with him; see (I say) what great titles he honoreth him withal, thereby to witness unto them what account he made of him, and of his service whiles he was with him. 1. He calleth him his brother, to wit in Christ, begotten in one faith, by one Gospel, unto one God, which is above all, and through all, and in us all. 2. He calleth him his companion in labor, as in diverse places he doth diverse others who labored with him in the preaching of the Gospel of Christ Jesus, and in the building up of his body. 3. He calleth him his fellow soldier, as also he doth Archippus in the Epistle to Philemon, one that fought against spiritual wickednesses, as he did, and did not only preach as he did, but also suffer troubles, and endure manifold temptations as he did. 4. He calleth him their messenger, whom the whole Church at Philippi sent unto him to visit him at Rome where he lay in prison▪ for so the word Apostle here used in the original is very well translated in our English Bibles. Lastly, he saith of him, that he was one that ministered unto him such things as he wanted, which (I think) he saith, both in respect of that relief which he brought unto Paul from the Philippians; and likewise in respect of that great use which he had of him all the while he was with him. Thus then ye see how the Apostle thinking it necessary to send Epaphroditus home unto them for such causes as afterwards he mentioneth, sendeth him loden with commendations, lest happily they should judge of him at his return unto them in any respect otherwise then were meet. Now let us see what notes and observations we may gather hence for our use.

1. In the sending of Epaphroditus at this time unto the Philippians, I note the singular great care of the Apostle over those whom he had begotten in the faith of Christ Jesus. He was now in prison, he knew not certainly when, or whether he should be delivered out of prison, or no; and besides this, it seems that there were very few of the rest that were with him, save he only, and Timothy, in whom the Apostle did or could take any great comfort. For as we heard a little before, all the rest that were with him, surely very many of them sought their own, their own ease, their own pleasure, their own profit, their own honor &c, not that which was Jesus Christ's, not that so much as they sought their own ease, or honor, or pleasure, or profit, or the like. Though therefore both Epaphroditus were desirous to go to them, and they likewise desirous to see him, yet a man would have thought here had been sufficient matter of excuse, especially unto them who ought unto him not their Minister alone but themselves also. Yet such was his love towards them, and such was his care of their comfort, that he preferred that before his own necessity, more regarding their good then his own need.

Now what should this teach us: Surely it should teach even all the Ministers of Christ Jesus this lesson, so to tender their good, and their comfort in Christ Jesus over whom the Lord hath made them overseers, as that they should more regard the things that belong unto their peace, then the things that belong unto their own estate. Yea though they should be offered up upon the sacrifice of their faith, that is, though they should give up their lives for an offering unto the Lord for the confirmation and strengthening of their faith, yet should they therein even be glad and rejoice; so that they should not love their lives unto the death, if so their death might be for a saving health unto their people. To urge the necessity of this duty, or to complain of the neglect of this duty, though our times require it, yet this place is not so fit for it. And besides everywhere almost our people can tell us of our duty, and can open their mouths wide to complain of our negligence in our duty. But if our care must be such for you, that we must care more for you then for our selves, what do ye think should again be your care? Surely ye should as new borne babes desire the sincere milk of God's word, your care should be by our ministry to grow up in the knowledge of his will, and in all obedience thereunto, and this ye should more care for then for all the things of this life whatsoever. Yet care we never so much for your saving health, labor we never so much to breed the love of God, and of his word in you, so to gain you unto Christ; though we be altogether careless in our own matters, and only careful that ye may know Christ and him crucified, what sense or feeling of religion, what love of God or godliness, what longing or thirsting after the holy word of life which is only able to make you wise unto salvation through faith in Christ Jesus, do we beget and engender in you? Nay every petty excuse shall serve for good enough to keep you from coming unto the courses of God's house, and presenting yourselves in the holy place, where ye might hear the things that belong unto your peace. Some are too old to be taught even in the ways of God, though they know them not at all; and some are so young that they may learn all betimes so much as will serve their turn: some have such business that they cannot come: some are so froward and obstinate that they will not come: some are so idle that they list not to come: some can do as much good at home as if they came; and some would come oftener then they do if they might have another Preacher then they have. Thus this, and that, & I know not what stays us too too much from washing our selves in those waters whereby we might be cleansed from all leprosy of sin; and plainly show that we care not for the things that belong unto our peace. Nay where is there greater opposition in the people against their Minister, and some things that they teach, then where the Minister is most painful and careful that he may present his people holy unto the Lord? And will ye know whence it is that so little care of growing up in the knowledge of God's will, and of walking in the ways of his commandments is in the people, notwithstanding the never so great carefulness in the Minister of Jesus Christ. Paul may plant, and Apollos may water, but unless God do give the increase, Paul's planting, and Apollos watering are not anything, to no purpose at all. Semblably the Ministers of Christ Jesus may like good watchmen stand upon their watch, and give warning from the Lord; they may labor in all good conscience and with all carefullnesse to stir up their people unto a godly care of walking soberly, and righteously, and godly in this present world; but unless God do stir up this care in them by the power of his holy spirit, the Minister spendeth his strength in vain and for nothing in respect of them. Hence then it is that there is so little care of growing up in the knowledge of God's will, and in all obedience thereunto, even because the people's hearts are not so softened and mollified by God's holy spirit that they should take care of the things that belong unto their peace, but lying still in the hardness of their hearts they only mind earthly things, and set not their affections on the things that are above. Examine therefore yourselves, men and brethren, and see whether there be in you that care to grow up by the ministry of the word in all holiness and righteousness, which you persuade yourselves ought to be in the Minister of Christ, that so ye may grow up. For if I should at large have discoursed of that care which ought to be in the Minister towards you, which I only touched, I doubt not but ye would have easily assented thereunto: nay ye think ye can discourse, at least ye will take upon you to discourse largely enough of that point yourselves. See then whether there be in you such an ardent and an inflamed desire to grow up by the ministry of the word, as ye think there should be in the Minister that ye may be profited by his ministry. If ye feel no such care and desire in you, it is because the Lord hath not as yet by his powerful spirit wrought this holy care and desire in you. Strive therefore by prayer unto the Lord for the grace of his holy spirit, whereby ye may be stirred up unto this care and desire, and frequent with all diligence places of holy and religious exercises, that so that weak and languishing desire which is in you, by the power of God's Spirit working with the word, may be raised and increased. As for you whose hearts the Lord hath inflamed with a godly care and desire that ye may grow up in all knowledge of God's will, and in all obedience thereunto, follow on hard toward the mark for the prize of the high calling of God in Christ Jesus; go on from grace to grace, from strength to strength, and this I pray, as our Apostle doth in the former chapter, that your love may abound yet more and more in knowledge, and in all judgment &c. In a word, let those that are the Ministers of Christ, and disposers of God's secrets, so tender their good over whom the Lord hath made them overseers, that they more regard the things that belong unto their peace, then the things that belong unto their own estate. And again, ye that hear the law of the Lord at their mouths, and are taught in the ways of your God by their ministry, so care to grow up by their ministry in the knowledge of God's will, and in all obedience thereunto, that ye care more for that then for all things else of this life whatsoever. And let this serve for our first note.

2. In this great commendation of Epaphroditus, and in these many titles wherewith the Apostle honoreth him, I note the Apostle his great modesty towards those that were called to be Ministers of Christ Jesus, and walked with a straight foot unto the work of their ministration. Paul had many and most excellent perogatives above him, yet doth he call him his brother in Christ: Paul was called immediately by Christ Jesus himself to be an Apostle, and put apart by him to preach the Gospel of God, and filled with gifts and graces above others to that purpose, and labored more abundantly in preaching of the Gospel of Christ then the rest, yet doth he call Epaphroditus his companion in labor, and in preaching of Christ his Gospel: Paul was in stripes, in prison, in perils, in persecutions, and in death more plentiful, and more often then the rest of the Apostles, yet doth he call Epaphroditus his fellow soldier, and one that fought against spiritual wickednesses, and suffered many troubles, and endured manifold temptations as he did. In one word, he was every way far and incomparably above him, yet doth he make him one as it were, and almost equal with himself, and highly honor and magnify the gifts and graces of God's holy spirit in him, neither doth he account it any disparagement unto himself to do so.

Now what should this teach us? Surely this should be a lesson unto all in general whom the Lord hath any way advanced above their brethren, not to despise the meanest of their brethren; and in particular unto those of greater places in the ministry, that they should not extenuate and lessen the g • fts and graces of God's spirit in their inferior brethren, but that they should honor and much esteem of whatsoever good graces in them. First therefore in general, it is the rule of the Apostle, that no man should despise another, but that every man should make himself equal unto them of the lowest degree, the high unto the low, the rich unto the poor, the wise and man of understanding unto the simple and ignorant. For what hast thou, ô man, that thou hast not received? Is thine honor and promotion great? Promotion cometh neither from the East, nor from the West, nor yet from the South, but it is the Lord that putteth down one and setteth up another. Art thou increased in wealth and riches? The Lord maketh poor, and maketh rich: prosperity and adversity, life and death, poverty and riches, even all these come of the Lord. Hast thou more wisdom, and knowledge, and understanding then others of thy brethren? The Lord only hath put wisdom in thy reins, the Lord only hath given thine heart understanding. Not to instance in moe particulars, that of James in general is most true, Every good giving, and every perfect gift is from above, and cometh down from the father of lights, with whom is no variableness, neither shadowing by turning. Now wherefore hath he made thee great and mighty? that thou mightest tyrannize over and oppress thy brother? Wherefore hath he made thee rich and wealthy? that thou mightest grind the faces of the poor, and lift up thyself in pride above them? Wherefore hath he made thee wise and of an understanding heart? that thou mightest disdain and laugh at the simplicity and rudeness of thine inferior brother? Nay whatsoever blessing it is that thou hast, it is conferred upon thee for the honor and glory of thy God, and for the good and comfort of thy brother. Ye shall have the poor always with you, saith our Savior Christ; and in Deuteronomy the Lord saith, there shall be ever some poor in the land; therefore saith the Lord, thou shalt open thine hand unto thy brother, to thy needy, and to thy poor in the land. It is then that thou mayest do good unto thy poor brother that God hath made thee rich and wealthy: it is that thou mayest instruct, and that thou mayest advise thy brother in what he standeth need of thee that he hath made thee wise and learned: it is that thou mayest strengthen and lift thy poor brother out of the mire that God hath made thee great and mighty. I wish our great and mighty men of the world that still climb, and never think themselves high enough; I wish our rich and wealthy worldlings that make no end of gathering riches and increasing their substance; I wish our wise and great learned men, whose knowledge puffeth them up more than is meet, would consider these things and lay them up in their hearts, and practice them in their lives. But do they not rather glory in these things, as though they had not received them, or at least knew not for what end they had received them? When they are become as great as Haman, do they not prove like unto Haman, even such as think of nothing but of oppressing, and undoing, and murthering the people of God? When they are become as rich as Nabal, do they not prove as churlish and as ill conditioned as Nabal, even such as will part with nothing for the relieving of the necessities of the poor Saints of God? When they are become as wise as Ahithophel, do they not prove like unto Ahithophel, even such as use their wisdom and counsel unto the utter ruin of God's children, and desolation of his inheritance? The world seeth, and let the world judge whether it be so, or no. As for us, men and brethren, let us know, that the wise man is not to glory in his wisdom, nor the strong man in his strength, nor the rich man in his riches, but he that rejoiceth is to rejoice in the Lord, who giveth him wisdom, and honor, and strength, and riches, and all things plenteously. Neither is he for these things, or any things of like sort, to advance himself above his brethren, as though he were the man unto whom all men should bow, and on whom all men's eyes should be set; but he is so to use these things to God's glory, and to the good and comfort of his brethren, and to make himself equal unto them of the lowest degree. This (I say) let us know, and let our knowledge break forth into all holy practice, that so we may live without pride, and disdain, and contempt one of another, submitting yourselves one unto another, every man esteeming other better than himself, and communicating the things wherewithal God hath blessed us, whether wisdom, or knowledge, or riches, or what else soever to the good one of another with all cheerefullnesse, and in all singleness of heart. And let this be spoken touching that which in general all men who are any way advanced above their brethren may learn from this great mildness of the Apostle, in equalling Epaphroditus almost with himself, and magnifying the gifts and graces of God's spirit in him, notwithstanding that he was far inferior unto the Apostle.

2. From this same example they in particular that are of greater places in the ministry may learn a good lesson, which is not to extenuate and lessen the gifts and graces of God's spirit in their inferior brethren, but to honor and esteem whatsoever graces of God in them, though far meaner then those in themselves. For are they not worthily reproved, which say, as it is in Isaiah, stand apart, come not near to me; for I am holier then thou? And are they not as worthily to be reproved, who because of their places and gifts above their brethren carry themselves insolently towards their brethren, and instead of countenancing and gracing them do vilify and disgrace them, notwithstanding the good gifts and graces of God in them? Who greater in the Church then Paul was? and whose gifts greater then were his? If he then so countenanced those who were his inferiors much in the ministry that he called them his brethren, his companions in labor, his fellow-soldiers, if he for such gifts and graces of God's spirit as he saw in them, though far inferior unto his own, yet loved and honored them for them, why should it not be thought a thing most beseeming them who are of eminent gifts and place in the Church herein to follow the holy example of the blessed Apostle? Why should not they use those that are their inferiors in the ministry as their brethren, as their companions in labor, as their fellow-soldiers? Why should no • they grace, and encourage, and stir up God's graces in their inferiors? Humbleness, and meekness, and brotherly kindness much beseemeth all the children of God one towards another, but most of all the Ministers of Christ Jesus on • towards another. And if in whomsoever they be, the gifts and graces of God are by all men to be acknowledged and to be honored, then surely especially in the Ministers by them that are Ministers of Jesus Christ with them, howsoever in place they be above them. This point might be much enlarged, and what the practice is might be observed, and most worthly reproved, if this place were as fit for the urging, as the time requireth the urging of this point. But my especial desire and purpose is in this place to insist and stand upon such things as may be most for your use.

LECTURE XLIII.

IT remaineth now that we proceed unto the causes why the Apostle sent Epaphroditus now presently unto the Philippians, if first we shall observe one or two notes from one or two of those titles wherewithal the Apostle honoreth him in the 25. verse.

Amongst those titles wherewithal the Apostle honoreth Epaphroditus, ye see how he calleth him his companion in labor. In labor? In what labor? In the preaching of the Gospel of Christ Jesus, and in the building up of his body by the work of his ministry. What then? Is preaching of the Gospel of God such a labor? Is the work of the ministry, and the teaching of the people in the ways of God such a matter that it is to be counted or called a labor? Surely no, in many men's account it is not. An easy matter and no labor at all for a Minister to speak an hour unto his people. What pains can this take him? What toil can be in this work? No more but turn the cock, and then the water gushes out. He is either worth little, or else too too dainty, that will not come at every call unto the people to preach to them. Thus many account this work little or no labor. Well, is cunning in a race where there is striving for the maistery, or for the winning of the price, or of the crown that they run for, is thi • any labor? They in those Countries where this running is much used can tell that it is a labor. And how often doth the Holy Ghost compare the work of the ministry unto this running in a race? To go no farther for proof, we heard and spake of this comparison in the 16 verse of this chapter, where the Apostle exhorted them unto their duties both towards God and men that he might rejoice in the day of Ch • ist, that he had not run in vain, nor labored in vain, that he had not run nor labored in vain: what is that? that is, that hi • preaching amongst them had not been in vain unto them. Again, is the work of the husbandman, whose work hath end, but is continually either dunging, or tilling, or reaping or gathering in the fruits of his ground, or hedging, or ditching or the like, is this any labor? The husbandman knoweth, and we can easily imagine that it is a labor. And doth not the Holy Ghost sometimes call the Ministers of the Gospel God's husbandmen, and you that hear, God's husbandry, and oftentimes compare them unto husbandmen? We together (saith the Apostle) are as God's laborers, and ye are God's husbandry, and God's building. Where it appeareth by the antithesis between the Minister and the people, that the Minister is called God's laborer, that is, God's husbandman, even as the people are called God's husbandry. And in the latter Epistle to Timothy the Minister is plainly compared unto an husbandman, whose portion it is to labor before he receive the fruits. Again, is the work wherein men through painfulness and earnestness do even weary themselves, is it any labor? If any be, then certainly that is. And doth not the holy Ghost so speak of the Ministers work as of a work wherein they even weary themselves with hard labor? We beseech you (saith the Apostle) that ye know them which labor among you, and are over you in the Lord; which labor, that is, which painfully and earnestly labor amongst you till they be weary. But what need moe proofs for this point? The Minister that will speak plainly to the understanding of his people, that will speak soundly unto the heart of his people, that will speak in the evidence of the spirit unto his people, that cares what and to what purpose he speak unto his people, must certainly labor both for speaking plainly, and soundly, and in the evidence of the spirit, and for speaking to good purpose. Nay what part is there of his ministry which is not full of labor? To pluck up, to root out, to throw down, to build, and to plant, all works of the Minister, all great works, and all works full of labor. So that whatsoever account men make of the work of the ministry, and of the preaching of the Gospel of Christ Jesus, it is a work full of labor, no less painful to the mind, then is the work of the husbandman, or artificer to the body, and consequently the Apostle well called Epaphroditus his companion in labor, even in a painful labor, in preaching the Gospel of Christ Jesus.

This should teach the people over whom the Lord hath made them overseers, willingly to yield unto them whatsoever duty by the Law of God or man belongeth unto them, whether it be of maintenance for their livelihood, or of reverence unto their persons. And first for their maintenance, it is the Apostle his disputation in the former to the Corinthians, that those which sow unto others spiritual things, should reap their carnal things. If we have sown unto you spiritual things, saith the Apostle, is it a great thing if we reap your carnal things? Do ye not know that they which minister about the holy things, eat of the things of the Temple; and they which wait at the Altar, are partakers with the Altar? So also, saith the Apostle by way of application, hath the Lord ordained that they which preach the Gospel should live of the Gospel. For as the Apostle had said before, Who goeth a warfare any time at his own cost? or who planteth a vineyard, and eateth not of the fruit thereof? or who feedeth a flock, and eateth not of the milk of the flock? As if he should have said, no man doth so. The reason whereof he bringeth out of the Law of Moses: For it is written (saith he) in the Law of Moses, Thou shalt not muzzell the mouth of the Ox that treadeth out the corn. In which whole disputation, that being presupposed and taken as granted, which I have proved, namely that the work of the ministry is no idle speculation, but a painful and hard labor, ye see how the Apostle inferreth thereupon, as I now do being taught by him, that seeing the Ministers of the Gospel do labor and watch for our souls, as they that must give account unto God for them, therefore we should give unto them that portion which is due unto them for their maintenance, and this we should do with all cheerfulness as unto the Lord. Now how this duty towards them is everywhere almost neglected, they that live abroad see and know too well: for so it is, that every little is now too much for the Minister; if he may have some reasonable portion of that whole which is due unto him, it is thought that he is very well used; if anything of his due may be concealed and kept from him, it is thought to be very well saved, and better so saved then ill spent: for so commonly they account of that which they give unto the Minister, albeit it be not theirs, but his which they give. Far otherwise then it was in the times of greatest ignorance, and blindest superstition: for then they thought they could not give enough unto their Massing Priest, and now they think they cannot pull enough away from the teaching Minister; then they thought every penny better bestowed then other upon their Confessor, now they think every penny worse bestowed then other upon their Pastor. But it is no new thing to see blind devotion sometimes to carry men further then doth sound and sincere religion. How ready were the people of Israel to pluck off the golden earings from their ears to give them unto Aaron to make a molten calf withal? How liberal was Micah unto the Levite, to get him to stay with him to be unto him a father and a Priest? And so it falleth out very often, that in time of darkness and ignorance men are more enflamed towards the Church and Pastors thereof, with a blind zeal, then with a true zeal in the clear light of the Gospel. Well, let us know that we are to give unto them that labor amongst us, and watch over our souls, that which is due unto them, whether it be of maintenance for their livelihood, or of reverence unto their persons. And for conclusion of this point, let that one place of the Apostle serve for both these purposes, where he saith that those Elders especially which labor in the word & doctrine are worthy of double honor, which is, as diverse do expound it, of maintenance for their life, and of reverence unto their persons. They are God's laborers, both laboring for God, and • o bring us unto God: let us therefore carry our selves towards them as toward • God's Vice gerents upon earth, giving unto them with all cheerfulness that which is due unto them, as unto the Lord. And let this suffice touching this, that Paul calleth Epaphroditus his companion in labor.

Again, he calleth him his fellow-soldier. What then? Paul or Epaphroditus, were they soldiers? Went they forth to battle? Were not the Levites, and are not the Ministers of the Gospel of Christ Jesus exempted from service in war? Is the Minister to labor like an husbandman, and besides also to fight as a soldier? Yea certainly, Paul and Epaphroditus were fellow-soldiers: neither are any of the Ministers of Christ exempted from war, but fight they must, and soldiers they must be. But neither are their weapons carnal wherewithal they must fight, neither are the enemies against which they must fight so much flesh and blood, as spiritual wickednesses, and the princes of the darkness of this world. They are soldiers to fight with the sword of the spirit against every high thing that exalteth it self against the knowledge of God, and to bring into captivity every thought to the obedience of Christ. In this then that the Apostle calleth Epaphroditus his fellow-soldier, we are put in mind as of the state of all Christians in general, so of the Ministers of the Gospel in particular, namely that the life of all Christians in general, and of the Ministers of the Gospel in particular, is nothing else but a continual warfare, wherein we must still play the soldiers, and still fight. We look for a City where there shall be no more death, no more sorrow, no more crying, no more pain, neither any enemies to fight withal, where we shall triumph over every enemy that hath exalted himself against us, and where we shall reign and ever be with the Lord in the kingdom of Christ Jesus forever and ever. But whiles we are members of the militant Church here upon earth, no man better or worse, rich or poor, may promise rest unto himself, but all must stand upon their guard, and all must always be in a readiness to fight. Whereupon Job calleth the life of man a warfare, because together with his life his warfare shall only have an end. And our Savior telleth us, that the day hath enough with his own grief, that is, never a day of a man's life which brings not grief enough with it upon it own back. Now the enemies which we have to fight withal, are the world without us, the flesh within us, and the devil seeking continually like a roaring Lion to devour us; none of all which want either will, or skill, or might to overthrow us, unless we hold fast the rejoicing of our hope unto the end. The flesh hath so many sugared baits and deceitful delights to allure men unto the enticements thereof, that sometimes David's, and Solomon's, and men after God's own heart, cannot avoid the snares thereof, but are entangled therewith. The world likewise hath so many ways to deceive, as that even the Disciples of Christ Jesus cannot avoid it, but be deceived thereby. And the devil so furiously rageth, as that the Son of God Christ Jesus himself cannot avoid his manifold temptations. These are those enemies which we have all of us to fight withal, and these we shall have to fight withal so long as we live in this flesh, and whatsoever battery any of these or all these can lay against our souls we shall be sure of it whiles we live in this world: for the flesh evermore rebelleth against the spirit, and ever striveth to lead us captive unto the law of sin which is in our members. The world likewise knoweth not the Lord, but the amity of the world is the enmity of God, and if any man love the world, the love of the Father is not in him. The devil likewise seeketh continually like a roaring Lion whom he may devour. Nothing to rid any of us from the assaults of all these till death, and therefore all of us must be soldiers and fight against all these, as in our baptism all of us have promised, so long as we carry about with us our earthly house of this Tabernacle.

And as this is the state of all Christians in general, to live in continual fight against their spiritual enemies, so the Minister in particular hath a chief part in this fight. I will not stand to enlarge this point. The devil knoweth that if the shepherd can be turned out of the way, his sheep will quickly be scattered; and if he can make the Angel of the Church of the Laodiceans to be neither hot nor cold, he will quickly bring the Church unto his bent. And therefore he bends his full force against them, arming both the flesh, and the world, and himself against them, to see if he can overthrow them, even as he did against Christ, desirous to break the head, whereas his power was limited only to bruise the heel.

Now what should this teach us? Surely first it should teach us this lesson, that since we have such enemies continually to deal withal, therefore we should put on the whole armor of God, that we may be able to resist in the evil day, and having finished all things, stand fast: for so the Apostle teacheth us in the last to the Ephesians, where having set down what enemies we have to wrestle against, as against principalities, against powers, &c. For this cause, saith he, take unto you the whole armor of God, &c. Yea but what is this armor of God, which may serve as the best armor of proof against these mighty enemies which we have to wrestle and encounter withal? The Apostle setteth it down in the same place The girdle wherewithal our loins must be girded must be verity, and integrity of doctrine: our breast-plate which we must have on our breast for the defense thereof, must be righteousness and holiness of life: the shoes wherewithal our feet must be shod, must be the preparation of the Gospel of peace, even a prompt and ready mind to confess and embrace the Gospel of peace: the shield wherewithal we may quench all the fiery darts of the wicked, must be faith, which (as John saith) is the victory whereby we overcome the world: our helmet for our head must be the hope of salvation purchased by the death & passion of our Savior Christ Jesus: our sword wherewithal to wound our enemy must be the word of God: and prayer and supplication in the spirit is also a necessary part of our armor, if we will be so thoroughly armed that we will be without all gun-shot, as they say. This is that armor which the Apostle prescribeth us both to defend our selves, and to offend our enemies withal; and this armor if we put on, we shall be able to stand against all the assaults of the devil, for here is armor for the whole body, from the head to the foot, unless we will turn our back upon our enemy.

Now consider this, men and brethren, and lay it unto your hearts. Ye cannot but see by this which hath been spoken, that ye have great enemies everyone of you to encounter withal: ye cannot but see that the whole armor of God is necessary for you if ye will be safe from your enemies. If either ye want your helmet and head piece, which is the hope of salvation by Jesus Christ, or if ye want your breast-plate, which is righteousness and innocence of life, or if ye want the sword of the spirit, which is the word of life, or if ye want the girdle of your loins, which is verity and soundness in religion, or if ye want your shoes, which is a mind prepared and ready to embrace the Gospel of peace, or if besides all these things, ye be fainting and failing in prayer and supplication in the spirit, in such parts as these are wanting, one or moe, ye are disarmed, and lie open unto every stroke of that enemy which woundeth deadly, and every of whose venewes are as so many stings of death. It is the Apostle James his advice, Resist the devil, and he will fly from you. Would ye then have your great enemy the devil to fly from you? Ye must not turn your back and fly from him: for having no armor, as even now I told you, for your back parts, if ye fly, he follows, and strikes, and wounds deadly, because there is no armor to keep back the force of his stroke. If ye will put him to flight, ye must stand to him, and resist him. Now your resistance must be by putting on this armor of God; and if the whole armor be not put on, the enemy quickly espies his advantage, and there assaults where any part of the armor wants. Now will ye know whither to come for this armor of God, and where to have it? Come to the word of God, and the Gospel of peace, there shall ye have it, and there shall ye learn so to put it on, that the enemy, would he never so fain, yet shall not be able to hurt you. This is that word, unto the reverent hearing and embracing whereof I do often exhort you, neither can I ever too much exhort you. And now again I tell you, that if ye will stand fast in the evil day, if ye will be safe from such enemies as wound the soul deadly, if ye will as good soldiers so fight that ye will never fly, then must ye let the word of the Lord dwell in you plentifully: for so, and so only, ye shall be mighty through God to cast down holds, and everything that exalteth it self against God, whether it be the lust of the flesh, or the lust of the eyes, or the pride of life, or whatsoever other thing else of the world it be.

The second lesson which this should teach us, is, that if our whole life be nothing else but a continual warfare against such mortal enemies, then should we desire to be dissolved and to be with Christ, rather then to continue still in such a vale of misery, where there is continual fighting. After a sore and sharp fight at Sea, or at Land, continued by the space of seven or eight hours, or happily a whole day together, would we blame them if then they did desire rest, or rather would we not marvel at them if then they should not desire rest? Now the fight which we maintain against our spiritual enemies, is not only for the space of certain hours, or days, but for days and nights, even for the whole term and course of our life. Should it not then seem a thing marvelous and strange, that we should not desire peace and to have our warfare at an end? Yet who is he that is not loath to lay down his house of clay? Who is he almost, that when death knocks at his door, would not live a little longer if he might? Yet let me not here be mistaken: for I do not say this as if I liked of this, that men should desire to be loosed from the bonds of this life before the time appointed of the Lord come. Nay let the children of God submit themselves unto his will, who will dislodge them when it seemeth best to his godly wisdom; and in the mean time let them this know, and therein comfort themselves, that howsoever their fight be long and great, yet that the Lord hath so done with their enemies, as Judah dealt with Adonibezek, even cut off the thumbs of their hands and feet, that is, so abated their power, and broken their strength, that though they continually assault them, yet can they never prevail against them. This therefore I do not say as if I liked that any should desire to die before his time appointed of the Lord come, but rather to lesson us in this, that when our glass is run, and our time appointed of the Lord come, we should not then be unwilling to lay down our lives, but rather be then glad and rejoice that our warfare is at an end, and that we shall be joined with our head Christ Jesus. A man would think we should greatly desire to be delivered from these miseries whereunto this life is subject, rather to triumph over our enemies, then to live still at the staves end with them; rather to reign with Christ in the valley of blessing, where there is peace, and joy, and life for evermore, then to fight under Christ in the valley of tears, where he shall bear away many strokes, though not any deadly wounds, because his life is hid with Christ in God. What then should be the cause why we should not most willingly lay down our lives in the time of death? Surely in my judgment it is because in the time of our health we mind too much earthly things, and set our affections too little on the things that are above. For if in the time of our health our conversation were in heaven, as it should be, we would most patiently and willingly look for the Savior, even the Lord Jesus Christ, who shall change our vile body that it may be fashioned like unto his glorious body, and when death approached we would cry with the Apostle, Come Lord Jesus, come quickly. To conclude this point therefore when our time appointed of the Lord comes, let us willingly lay down our lives, and let us be glad and rejoice that our warfare is at an end. And to the end that in the time of death we may do so, let our conversation in the mean time, in the time of health be in heaven; let us set our affections on the things that are above, and not on the things which are on the earth.

For he longed after all you &c.] In these words the Apostle setteth down the cause why he now presently sent Epaphroditus unto the Philippians, and did not stay him till either Timothy or himself should come unto them. The cause was (as appeareth by the Apostle) because Epaphroditus greatly longed, it is not said after his own people, and them of his own family, but because he longed after the Church at Philippi, neither so only, but after all the Church at Philippi; neither did he only long after them all, but so he longed that he was full of heaviness till he might come unto them. And why did he so long after them that he was full of heaviness till he might come unto them? The Apostle saith, because the Philippians had heard of his sickness. Epaphroditus then longed after all the Church at Philippi, and was full of heaviness till he might come unto them, and therefore the Apostle sent him presently unto them; and again, Epaphroditus knew that the Philippians had heard of his sickness, and therefore he longed after them all, and was full of heaviness till he might come unto them. To knit up then both the causes in one, and to gather the sum of all, the cause why the Apostle sent Epaphroditus now presently unto them, was because Epaphroditus having heard that the Philippians knew of his sickness, longed greatly after them all, and was full of heaviness till he might come unto them, and comfort them over his sickness, lest they should be swallowed up of too much grief for both Paul's bands, and his sickness.

Here then I note what mutual love and affection there should be between the Pastor, and his people, even the like that was between Epaphroditus and his people of Philippi. The Pastor his sickness or sorrow whatsoever should be the people's sorrow and heaviness of heart: and again, the people's trouble of mind or affliction of body should be the Pastors anguish of soul, and vexation of spirit. So it was between Epaphroditus and his Church at Philippi, as here we see: and so it was between Paul, and all the Churches, at least on his part, as himself witnesseth, saying, that such was his care of all the Churches, that if any were weak he was also weak, and if any were offended he also burned. And I wish I could truly instance in the like affection between many Pastors and their people in this our day. But such examples are not everywhere with us: nay in too many places with us the Pastor cares not if he may have their fleece, though he never see or hear of his people and flock: and again in too many places the people care not, if they may have their forth in their own delights, and desires, though they never see or hear of their Pastor. Yea so far are they from this sympathy and mutual love and affection one towards another, that so the one may have his profit, and the other their pleasure, they are not much touched without any further respect either of other. Well, it should not be so, but the joy of the one should be the joy of the other, and the grief of the one should be the grief of the other.

Now here happily it may be demanded, why either Epaphroditus or the Philippians should be so full of heaviness, and take the matter so much to heart, seeing his sickness, which was the cause of all this heaviness, came unto him by the will of God, and his gracious providence. Whereunto in one word I answer, that this mutual heaviness one for another was only an argument of their mutual love one of another, not any argument of their ignorance or doubt of God's providence in his sickness. Our Savior Christ, as we read, groaned in the spirit, and was troubled in himself, and wept for the death of Lazarus. This shown his great love of Lazarus, as the Jews very well gathered, saying, behold how he loved him: but will any man gather hence that he knew not or doubted of God's providence in his death? Nay himself plainly said in the beginning of that chapter, that that sickness was not unto death, but for the glory of God, that the son of God might be glorified thereby. So that albeit he knew that his death was by God's providence, God so providing that his Son might thereby be glorified, yet such was his love towards him that he wept, and was much troubled for him. Well then Epaphroditus and the Philippians might be full of heaviness each for other, in regard of that love and tender affection which they had each to other, and yet might they well both acknowledge the providence of God in his sickness, which was the cause of heaviness each in other. To the point in general in one word I say, that in that love which we bear, and ought to bear one towards another we may be sorry one for the things that befall unto another, albeit we know certainly of the providence of Almighty God therein: yet so in love one towards another we must be sorrowful one for another, that our faith in God's providence must stint our sorrow that it be not exceeding sorrowful, because we know that all things work for the best for God's children.

LECTURE XLIV.

AND no doubt he was sick, &c.] In these words the holy Apostle 1. confirmeth that report which the Philippians had heard touching their Ministers sickness, that it was no vain or false report, but a very true report; and secondly he signifieth his recovery, and restoring unto health. That the report which they had heard was true, the Apostle doth assure them, first affirming his sickness, and no doubt he was sick, and then the extremity of his sickness, very near unto death. In the signification of his recovery and restoring unto health, which is in the next words, the Apostle 1. setteth down the cause of his recovery, which was God's mercy, but God had mercy on him. 2. The extent of God's mercy herein, which was not to Epaphroditus alone, but to Paul also, and not on him only, but on me also. 3. The cause why the Lord in mercy to Paul also restored him unto health, to wit, least he should have sorrow upon sorrow. i. least his sorrow which he had by his own bonds and imprisonment should be increased by the death of Epaphroditus their Minister, least I should have sorrow upon sorrow. The words need no farther opening or explicating, being in themselves easy enough to be understood. Let us therefore now see what notes and observations we may gather hence, whereof we may make some use unto our selves.

1. Here we see that Epaphroditus a faithful servant of Jesus Christ, a painful Minister of the Church, one whom the holy Apostle made that reckoning of that he called him his brother, his companion in labor, his fellow-soldier, was sick, and that very sore sick. Whence I gather this observation, that the children of God, and most faithful servants of Jesus Christ are subject, as unto many miseries, and troubles, and infirmities of this life, so unto sickness and diseases of the body. How faithful a servant of Jesus Christ Timothy was ye heard a little before upon occasion of the Apostle his promise to send him unto the Philippians verse. 19. And how subject he was unto sickness may appear by that advise which the Apostle giveth unto him in his former Epistle unto him, where he adviseth him to drink no longer water, but to use a little wine for his stomachs sake, and for his often infirmities. Of Epaphroditus his sickness likewise ye see how plain testimony the Apostle giveth in this place. Nay what child of God freed or exempted from bearing of this cross, and drinking of this cup? What shall we say then? Are not sicknesses and diseases of the body the rod of God's wrath a herewithal he doth punish the sin and rebellion of the wicked? Or doth the Lord lay the rod of his wrath wherewith he punisheth the wicked, upon his own children and faithful servants? True it is, that sickness and diseases of the body are the rod of God's wrath wherewith he punisheth the disobedience and rebellion of the wicked, as the Scriptures plainly prove unto us. Let that one place in Deuterenomie serve for all the rest; where the Lord having made great promises of blessings unto them that obey his commandments, afterward threateneth curses and plagues unto them that will not obey his voice, and keep his commandments. And amongst other of those plagues which the Lord would bring upon them, it is said, the Lord shall smite thee with a consumption, and with the fever, and with a burning ague, and with a fervent heat &c. Where ye see plainly that consumptions, and feauers, and hot-burning agues, and such like diseases are reckoned among those plagues and rods of his wrath wherewith he punisheth the sins of that Land, or that Country, or that town, or that people whatsoever that will not hearken unto his voice, nor obey his commandments. And may we not justly fear that the Lord hath taken this rod into his hand, and already begun to punish us therewith? Look unto the disobedience, and rebellion, and neglect of walking in the ways of God's commandments that is generally amongst us, and see whether we have not given him cause to take this rod, and to punish us therewith? Again, look unto such hot agues, unto such sharp, and strange, and pestilential diseases and sicknesses as are now generally amongst us, and see whether he have not begun to do with us as he threatened in his law? Surely for our sins, even because we have not obeyed his voice, and done after his commandments, he hath taken his rod, and already begun thus to punish us therewith. And this rod of his wrath, as we our selves may see, he doth lay even upon his own children, and faithful servants as well as he doth upon the wicked and ungodly of the earth: but yet with this difference. Upon the ungodly he layeth this rod of his wrath, in wrath and displeasure to render unto them according to the wickedness of their ways: the same rod also he layeth upon his children, not in wrath, but in love to reform them and to reclaim them from the wickedness of their ways. Upon the ungodly he layeth this rod and the stroke thereof enrageth them against God, so that in their sickness they are not only without all comfort and patience, but like unto cursed Cain they cry, my sickness is greater then I am able to bear, why am I thus, what a severe judge is this that lieth his hand so heavily upon me; the same rod also he lieth upon his children, but he giveth them patience under the rod, and strength to bear whatsoever he layeth upon them, so that in their sickness they are comfortable both in themselves, and unto others. So that albeit the same rod lie upon both, yet doth God lay it upon them with great difference. Which yet will better and more plainly appear unto us if we shall briefly touch some of those reasons why he lieth this rod upon his children, why his children are visited with sickness. One reason is, as the Apostle saith, that being chastened of the Lord they may not be condemned with the world. For such is the loving mercy of the Lord towards his children, that when they have either omitted some such duty as they ought to have performed, or committed some such sin as they ought not to have done, he as a loving father towards his tender child whom he dearly loveth, correcteth and chastiseth them with the rod of sickness, or weakness, or some such like rod, that so they may see their own error and be healed. For this cause, saith the Apostle, many are weak and sick among you, and many sleep. For this cause: for what cause? even for not discerning the Lord his body in coming unto the communion of the body and blood of Christ. In which place the Apostle plainly showeth, that therefore many of God's children are weak, and sick, and die, even because they do not duly and diligently examine themselves before they come unto the celebration of the Lord his supper. But, saith he, when we are judged and punished, we are chastened of the Lord as children of their father, that we should not be condemned with the world, even with the wicked men of the world, whose portion is in the lake that burneth with fire and brimstone forever. Sometimes then God's children are sick, that so their error, or their negligence, or their wickedness may be reformed, and they brought into the right way wherein they should walk. Another reason is, that so they may be stayed from such inordinate ways as whereunto naturally they are bent, and wherein sometimes they would walk if they were not holden back as with a bridle. For whose delight in the ways of the Lord is so entire and so altogether uncorrupt before him. That he maketh, as he should do, his law his whole delight, and his councellour? Nay whose paths are so straight that he hath not an overweening delight in some crooked by-paths? or whose will and desire, and affections are so sanctified that they are not often inclined, and sometimes carried as it were with a main stream unto that which is evil? And therefore the Lord only wise knowing best what is best for his children, sometimes visiteth them with sickness, that so being exercised with his rod they may not run into such danger of body and soul as otherwise they would. A third reason why the children of God are sick sometimes is, that thereby he may make trial of their faith, and of their patience, to see whether they can be conrent as to receive health, so to receive sickness of the Lord, and whether as in health, so in sickness they will put their trust in the Lord, and submit themselves unto his will. For both health and sickness they are of the Lord, and both in health and in sickness we should put our trust in the Lord, and submit our selves unto his will. Yet so choice we are that we can be content to receive health from the Lord, but hardly to receive sickness from the Lord, and so weak we are even the best of us that howsoever we do in health, yet in sickness we can hardly submit our selves unto God his will, and oftentimes more put our trust in Physicians then in the Lord, as we read that that good King of Judah Asa did, therein declining from that right path wherein he ought to have walked. Sometimes then as I say God's children are sick that the Lord their God may so try whether they will still cleave fast unto him, and patiently submit themselves unto his will. A fourth reason why the Lo • d sometimes visiteth his children with sickness is, that they also may have a farther trial of the merciful goodness of the Lord towards them. For albeit his children are never without great experiences of his merciful goodness towards them, yet wherein have they greater experience thereof, and wherein their soul more to rejoice then that in the time of their sickness he assisteth them with the comfort of his holy spirit, and giveth them strength and patience to endure what he layeth upon them, and suffereth not their faith, or their hope to fail, but so prepareth them unto him, that come death, come life, they can willingly embrace either, because they know that come death, come life they are the Lord's. An especial great goodness of the Lord towards his children. Whereof they have such trial in time of their sickness as that thereby not themselves alone, but such as are about them are and may be greatly comforted. And sometimes no doubt they are sick that seeing the goodness of the Lord towards them in time of their sickness; they may the rather praise the Lord for his goodness, and study to glorify his name in the time of their health. Not to trouble you with moe reasons hereof, the last reason why the Lord visiteth his children with sickness is, to put them in mind both of that sin which dwelleth in them, and also of their mortality. For sickness is both the fruit of sin, and also the Harbinger of death. For howsoever sin be not the only cause wherefore sickness cometh, yet is it always a cause wherefore it is sent: insomuch that we see when our Savior healed some that were sick, he would say sometimes unto them, some be of good comfort, thy sins are forgiven thee: In which speech he gave them this note, that sin was the principal cause of their sickness: and sometimes he would say unto them, Behold thou art made whole, sin no more, least a worse thing come unto thee; wherein in effect he told them that their sickness was a chastisement for their sin. And again howsoever death doth not always follow sickness, yet ought sickness always to put us in mind of our mortality. Well it may be that those our houses of clay which in this or that sickness threaten to fall, may for a time be patched up again, yet they which threaten now to fall, at length shall fall, and down to the ground they shall be brought. For as the Psal mist speaketh, who liveth that shall not see death, or who shall be able to deliver himself from the hand of the grave? Of the dust of the earth we are, and to earth we shall return; and so many sicknesses as we are visited withal should be unto us as so many remembrances both of that sin which cleaveth so fast unto us, and likewise of death which is the fruit thereof. Thus then ye see the reasons why the Lord lieth this rod of sickness upon his own children, namely, as a merciful and loving father to reform whatsoever error, negligence, or other fault is in them, to keep them back as with a bridle from inordinate walking, to make trial of their faith, and patience, to give them trial of his merciful goodness towards them, and to put them in mind of sin dwelling in them, and of their mortality. Whereby also ye may easily discern in what a different sort the Lord layeth on this rod on the godly, and on the ungodly; on the one as a father, on the other as a judge, on the one in love, on the other in wrath, on the one to chastise and correct, on the other to punish and revenge, on the one to reform the wickedness of their ways, on the other to recompense them their wickedness, on the one to save them from death and hell, on the other to bring them to the pit of destruction.

Hence then may the children of God receive notable comfort in all their sickness, and in all their visitations. For O thou 〈◊〉 of God, and servant of the most high, is the hand of thy God upon thee? art thou sick? This is no other cup then • paphroditus hath drunk before thee, or then is common unto thee with all the sons of God. And albeit thou mayest seem unto thyself that thou art not privileged from the wicked and ungodly, because thou drinkest of the cup of his wrath, because thou art visited with sickness as well as they, and perhaps more then they, yet pluck up thine heart, be not discouraged, but be of good comfort. For he doth not rebuke thee in his anger, neither doth he chastise thee in his displeasure: but as a merciful and loving father, in tender love and in great compassion by this his gentle hand and loving correction he calleth thee to remembrance of thy ways, and lets thee see what thou art, and whether thou must. Thy heart is not sound and right with thy God, thou art negligent in doing of his will, thou hast walked in some by-path wherein thou shouldest not have walked; thus lovingly and mildly he correcteth thee that thou mayest reform the wickedness of thy ways, and there may be an healing of thine error. Again, thou art walking where and whether thou shouldest not; thus he stayeth thee that thou run not thyself upon the rocks, and that thou make not shipwreck of faith and a good conscience. Again, thus he trieth thee that thy faith and thy patience being tried thou mayest be made like unto pure and fine gold purified seven times in the fire. Again, thus he giveth thee full trial of his merciful goodness towards thee, comforting thee with the joy of the holy Ghost in the bed of thy sickness, giving thee patience to endure his cross, confirming thy faith in Christ Jesus, and assuring thee of the hope of thy salvation. Lastly, thus he putteth thee in mind of thyself, that thou shouldest not forget thy God, or thyself, but remembering that thou art both sinful, and mortal, shouldest shake of sin, and so number thy days that thou mightest apply thine heart unto wisdom. O how should not the remembrance of these things comfort thy soul when thou liest sick upon thy bed. Beloved in the time of health let us think of these things, and in the day of sickness let us not be discouraged. I have stood the longer upon this point because the time seemeth unto me so to require. Many of our brethren the Lord hath already taken unto himself, many in many places are presently sick, and sharply visited, and when our turn shall be he only knoweth who maketh sick, & restoreth unto health. In the mean time, let our health be to the glory of his name, and in the time of sickness let us comfort our selves with these things.

I might here note the time when the Lord lay this his rod of sickness upon Epaphroditus, which was even when he was faithfully and painfully occupied in the work of Christ, when he was carefully discharging the trust reposed in him by the Church of Philippie, when he was ministering unto the holy Apostle lying then in prison such things as he wanted. Let it not therefore seem strange unto us if when we are faithfully laboring in the works of our calling, even then the Lord strike us with any rod, or visit us with sickness. Which note I do the rather now point at by the way, because the manner of some is upon such occasions to make wonderful ill collections. As for example: the Preacher confuting a point of popish doctrine groweth to be so sick that he is forced to break off, and to come down before he can end the point. What is the collection? Did not ye see, say some that are popishly affected, how the Lord did even control his discourse, and by his judgment upon him gave sentence on our side. Another example: the Judge from his seat of justice pronouncing sentence against the wicked Traitor, or vilemalefactor, presently or quickly after falleth sick, and happily not long after dieth. What is the collection? Thus say some, hath the Lord given judgment upon him for such judgment as he gave against others? And thus because their foolishness cannot reach unto the depth of God's counsel and wisdom in his visitations, they condemn them whom the Lord hath not condemned, and judge that as unholy and ill, which the Lord approveth as holy and good. Whatsoever he doth is holy and good, and if he chastise us with his rods even then when we are doing his will, who shall ask him a reason of that he doth? Let us therefore learn to submit our selves unto the Lord, and let us beware how we judge of things according to our own reason and imagination, least happily we condemn that which the Lord hath not condemned. But my meaning was only to touch this by the way. Now a word of the extremity of his sickness.

Very near unto death.] Here was the extremity of his sickness, Epaphroditus had been sick, and so sick that he was very near unto death, even without all hope of recovery of health in man's sight and judgment. Whence I note the wonderful counsel and wisdom of our God, who oftentimes brings his children even to the gates of hell, and thence calls them, to the pit of destruction, and thence fetches them to deaths door, so that there is but a step between them and death, and thence delivers them. Joseph was cast into the deep dungeon, and his feet set fast in the stocks, and thence the Lord delivered him. Jonah was cast into the sea, and there the Lord kept him alive. Daniel was thrown into the den of Lions, and there the Lord rescued him, and delivered him from the teeth of the Lions. The three children were cast into the hot fiery-furnace, and there God provided for them that the fire had no power over them to burn no not an hair of their head. But most befitting our present purpose is the example of that good King Hezekiah, who was so sick that all Physicians as we say in a case of extremity gave him over, and there was no hope of life: insomuch that the Prophet Isaiah came unto him, and said unto him, Thus saith the Lord, put thine house in an order: for thou salt die and not live. Here was even the like extremity of sickness that Epaphroditus was brought unto. A step only between them and death, or rather no steppel, but they delivered out of the jaws of death as a pray out of the teeth of the wild beast, or as a bird out of the snare of the fouler. And this the Lord may seem to do for these causes amongst many other. 1. Thereby to make his power more to be known amongst the sons of men. For what can more manifest the power of almighty God then to save us when the pit is now ready to shut her mouth upon us, and nothing but present death before us? 2. To increase their thankfulness who being brought unto the gates of death are thence delivered. For how much nearer they were unto death, so much greater praises are due unto him that hath delivered them from death. 3. Thereby to humble them forever under his mighty hand by whom they yet live, move, and have their being. For what should more humble us then plainly to see that it is no way in our selves, but in the Lord only to save our life from death, and to deliver us from the power of the grave?

Seeing then it pleaseth the Lord oftentimes to bring even his dearest children, and choicest servants into such extremities, as of other dangers, so of sickness, let us take heed how we judge them as plagued of God for their offenses, because they are so extremely visited. Ye know it was the great fault of Job's friends that still they urged him that surely he was a great and grievous sinner, a wicked and an ungodly man, because the Lord his hand was so heavy upon him. Nay my brethren, though some of our brethren in these hot and sharp diseases through extremity of pain, or otherwise howsoever, should sometimes break out into impatient speeches, yet let us take heed how we judge them as forsaken of the Lord, ye know the example of Job, into what execrations, and words of impatiency he brake out through that extremity of grief wherewith he was holden: who yet was a very choice servant of the Lord, and whose patience is commended in the Scriptures.

Again, seeing it pleaseth the Lord oftentimes to bring even his dearest children, and choicest servants into such extremities of sickness, let this be a comfort unto us in what extremity of sickness so ever we shall be. For no new thing herein doth befall us, but such as oftentimes doth the dearest children of God, and he which delivered them from the hand of the grave when the pit had even shut her mouth almost upon them, will also deliver us if it shall be for his glory, and our good. Sickness, and extremity of sickness all are of the Lord, and all for the best unto his children. Let us therefore in all things that befall us so submit our selves unto the will of the Lord, as that both in heart and voice we ever pray and say, thy will be done in earth as it is in heaven.

LECTURE XLV.

BUt God had mercy on him] Where the Apostle first setteth down the cause of his recovery and restoring unto health, which was God's mercy. 2. The extent and bountifulness of God's mercy therein, reaching not to Epaphroditus alone, but to Paul also. 3. The Apostle setteth down the cause why the Lord in mercy towards him also restored Epaphroditus unto health, to wit, left he should have sorrow upon sorrow, .i. lest unto that sorrow which already he had by his bands and imprisonment there should have been added another sorrow for his death. The words are so plain and easy in themselves to be understood, that there needeth no farther opening or explication of them. Let us therefore see what notes and observations we may gather hence whereof we may make some use unto our selves.

But God had mercy on him] By which phrase of speech the Apostle signifieth Epaphroditus his recovery and restoring unto health: Yet see how the Apostle was not content barely to say, but he was restored unto health; but signifying even this same thing he withal noteth both who restored him, & wherefor he was restored unto health, saying, But God had &c. As if he should have said, but God for his mercies sake restored him unto health. Whence I note, that it is the Lord that woundeth, and maketh whole, that both visiteth us with sickness, and also holdeth our soul in life, and healeth all our infirmities. For so the Lord himself saith, Behold now, for I, I am he, and there is no God with me, I kill, and give life, I wound, and I make whole. And again in Exodus saith the Lord, I am the Lord that healeth thee. And therefore the Prophet thus prayeth, Heale me ô Lord, and I shall be whole, save me, and I shall be saved. And the Prophet David thus stirreth up himself to praise the Lord, saying, Praise the Lord ô my soul, and forget not all his benefits, which forgiveth all thy sin, and healeth all thine infirmities, or, all thy sicknesses and diseases. It is the Lord then ye see that healeth our sickness, and holdeth our soul in life; yea it is even he that delivereth us both from the first, and likewise from the second death. Yet I would not here be so mistaken, as if I judged that because it is the Lord that healeth our infirmities, therefore in the bed of our sickness we should only call upon the Lord, and neglect the means ordained for the recovery of our health. For as he hath appointed the end, so hath he ordained the means unto the end: And albeit sometimes he work without means, and restore unto health without any medicine or physic at all, yet most ordinarily he worketh by means, and restoreth unto health by medicine and physic. And therefore we are not at any time to neglect the means of physic and such like helps for the recovery of our health, but rather we are to use them with all thankfulness unto the Lord for them, and with all prayer and supplication in the spirit for his blessing upon them. We see how that good King Hezekiah, when it had been told him of the Lord by the Prophet, thus, Behold I have healed thee, and the third day thou shalt go up to the house of the Lord, and I will add unto thy days fifteen year; yet for all that, when the Prophet said unto him, take a lump of dried figs, and lay it upon the boil, and thou shalt recover, he took it, and laid it on, and recovered. He might have said, hath the Lord spoken and will he not perform it? He hath promised me heal • h, and a lengthening of my days for 15 years; what need I more then his word, what need I any medicine, or prescript from any Physician? But we see he used no such speech, but as it pleased the Lord to use these means in restoring him to health, so he with all thankfulness used the means, and was restored unto health. Let us therefore know that it is the Lord only that delivereth from death, and restoreth unto life and health; and that this he doth sometimes without means, and most commonly by means. Let us therefore in the bed of our sickness call upon the Lord, and let us not neglect the means which he hath ordained for the recovery of our health. Let us only trust in the Lord, and let us know that if the means be helpful unto us, it is because of the Lord his blessing upon them. He blesseth the means, and therefore we are healed by the means, so that he healeth, and therefore we are healed.

Now what is the cause wherefore the Lord having visited us with sickness doth again raise us from the bed of our sickness, and restore us unto health? This is not for anything in our selves, but for his own mercies sake, as the Apostle plainly showeth when he saith, but God had mercy on him▪ for it is as if he had said, but God for his mercies sake restored him unto health. Whence I gather this note, that restoring unto health is a mercy of the Lord. Which is farther proved unto us by that song or psalm of thanksgiving, which Hezekiah made after his restoring unto health, where he saith, Behold for felicity I had bitter grief, but it was thy pleasure to deliver my soul from the pit of corruption. It was thy pleasure, or it was thy love to deliver my soul &c, where that is ascribed to God's love, whence his mercy floweth, which in our Apostle is ascribed unto God's mercy. So that restoring unto health is a loving mercy of the Lord. What shall we say then? When wicked and ungodly men are restored unto health, is this a loving mercy of the Lord towards them? Yes surely. • or albeit so their sin, and consequently their judgment be increased, yet this not coming from this mercy of lengthening their days, but from their own corrupt nature, we are to account that health, and life, and wealth, and whatsoever else they have are temporal mercies of the Lord upon them. Howbeit the mercies of the Lord in restoring his children unto health, and in restoring the wicked unto health, are much different. His mercy wherein he restoreth the wicked unto health, is a general mercy whereby he taketh pity upon all men, proceeding from such a love as whereby he maketh his sun to arise on the evil, and the good, and sendeth rain on the just, and unjust. But his mercy wherein he restoreth his children unto health is a special mercy, whereby he taketh pity upon his children, proceeding from that love wherewithal he loveth us in Christ Jesus: by that the wicked are only restored unto bodily health, by this the children of God are so restored unto bodily health, that farther in soul they are more quickened then before: by that the judgment of the wicked is increased, for that they abuse their health, whereunto in mercy they are restored, unto the dishonor of God; by this God's name is more glorified in his children, for that they use their health, whereunto in mercy they are restored, to the praise of the glory of God's grace. In a word, by that the wicked are made more inexcusable, by this the children of God are made more fruitful in good works, and more assured of God's love. Albeit then it be a mercy of the Lord both to the godly, and likewise to the ungodly that they are restored unto health, for that the Lord might in justice have suffered his rod to lie longer upon them, if he had dealt with them in weight and measure; yet is it such a special mercy proceeding from such a special love which he vouchsafeth unto his children in restoring them to health, as that the wicked and ungodly have no part or portion at all therein.

Is it then such a special mercy unto God's children that they are restored unto health? Were not death rather a special mercy of the Lord unto them? or had not death then been a special mercy unto Epaphroditus? Surely it cannot be denied, but that it is a special mercy of the Lord unto his children, if when he hath exercised them with his rod, and prepared them by sickness unto himself, he take them by death out of the miseries of this life, and translate them into the kingdom of his Son. For so saith the Spirit: Blessed are the dead that die in the Lord: and why? for they rest from their labors, and their works follow them. They rest from their labors. What is that? that is, by death they are delivered and freed from such griefs, and sorrows, and labors, and troubles and revilings, and persecutions, and hatreds, and other manifold calamities whereunto this life is subject, yea & from that grieuious yoke and heavy bondage of sin, which made the Apostle to cry, O wretched man that I am who shall deliver me from the body of this death? Again, their works follow them. What is that? That is, their good deeds which they did in the the love of God, and in the love of his truth after death acompanie them, and they receive that crown of glory which the Lord in mercy hath promised to all them that love, and fear him, & walk in his ways. So that whether we respect the end of wretched miseries, or the perfect fruition of everlasting happiness which the children of God have by death, it cannot be denied but death is an especial mercy of the Lord unto them. And in these respects death then had been a special mercy of the Lord unto Epaphroditus: and in these respects I doubt not it was, that Paul desired in the former chapter to be dissolved, and to be with Christ, even that he might be freed from the miseries of this life, and that he might be joined with his head Christ Jesus, to reign with him in his kingdom forever in the time appointed of the Lord. But as death, so likewise life, and restoring unto health is a special mercy of the Lord unto his children, because so they are made farther instruments of his glory who hath restored them unto health. For being restored unto health, both they consider the merciful goodness towards them, and so break out into his praises who hath done great things for them; whereas the grave cannot confess the Lord, neither death can praise him, but the living, the living, as saith Hezekiah, they confess him, and sing praises unto his name: & again being restored unto health, they consider that the Lord hath reserved them for his farther glory to be manifested in them, or by them, and therefore their study and care is so to lead their lives, as that God's name may be glorified in them, and by them. A good nature (ye know) rejoiceth in every opportunity that is given him, whereby he may show himself thankful and dutiful, though it be to his trouble and cost. Even so the children of God, though this life be full of trouble and grief, yet when their health is restored and their days lengthened, they rejoice in the opportunity that God hath given them to do good in the Church, or in the common-weal, and are careful therein to show themselves both thankful and dutiful unto their God. For answer then unto the point, in man we are to consider briefly these two things, the good of himself, and the good of others unto the glory of God. In respect of the good of himself, death is a special mercy of the Lord unto every child of God, because then they rest from their labors, and their works follow them. And therefore the Apostle said, it is best of all to be loosed, and to be with Christ. But in respect of others and of the glory of God, it is a special mercy of God unto his children to be restored unto health, because so they are made farther instruments of his glory, and of the good either of Church, or of Common-wealth. And therefore the Apostle addeth, nevertheless to abide in the flesh is more needful for you. Albeit then death had been a special mercy of the Lord unto Epaphroditus in respect of the good of himself, yet in respect of the Church at Philippi, it was a special mercy of the Lord, as our Apostle here saith, that he was restored unto health. Neither yet would I so here be understood, as if I thought, or taught, that it is a special mercy of the Lord unto his children to be restored unto health only in respect of the good of others, and not at all in respect of the good of themselves: for albeit death be so a special mercy of God unto them in respect of the good of themselves, for that thereby they are freed from the troubles of this life, and received into everlasting joy and bliss; yet is health also and life a special mercy of the Lord unto them, even in respect of the good of themselves, because the oftener they pass through the fire, the more they are purified, and made the finer gold; the more they are boulted and sifted, the finer flower they will be. Albeit therefore by life they have moe troubles, yet because by troubles they are made more glorious, therefore is life and restoring unto health a special mercy of God unto his children, not only in respect of others good, but in respect also of the good of themselves.

Are then both death and recovery of health special mercies of the Lord unto his children? If then we be the children of God, let not our hearts be troubled nor fear in the bed of our sickness. If it please the Lord by death then to cut off our days, this let us know, that in mercy towards us he doth it, that so we may not see the evils that are to come, that so we may have rest from all our labors, and from all the troubles of this life, and that so we may be ever with our head Christ Jesus, and have the full fruition of those joys which eye hath not seen, neither ear hath heard, nor hath entered into the heart of man to think of. And again, if it please the Lord to restore us unto health, let us know that in mercy likewise he doth it, that so we may confess his name, and sing praises unto him in the land of the living, that so we may be further instruments of his glory in doing good unto others, either in in the Church, or in the Common-wealth, and that so being further tried, we may be further purified, to return as fine gold out of the fire. Hath any of us then cause to mourn for them that do already sleep in the Lord? Let us mourn, but not as men without hope: for the Lord hath had mercy on them, and in his mercy towards them hath delivered them out of prison into a most glorious liberty, and hath brought them from a most troublesome sea of miseries, unto the most happy haven of everlasting blessedness. Again, hath any of us been restored from sickness unto health? Let us remember that the Lord herein hath had mercy on us, as he had on Epaphroditus. For this mercy let us show our selves thankful unto the Lord, and our thankfulness unto the Lord let us testify unto the world by walking worthy of this mercy. He hath reserved us unto his further glory. Let us glorify God both in our bodies, and in our spirits, for they are God's. Let us be faithfully, and painfully, and carefully occupied in the works of our calling, whatsoever it be, unto the glory of our God. And in particular, as this time requireth, as God hath had mercy on us by restoring us unto health, and bringing us from the gates almost of death unto life, so let us take pity and compassion on our poor distressed brethren, and by our morsels of bread and other relief, let us save their lives from death. As our lives were precious in God's sight, so let their lives be precious in our sight, who happily are as dear unto God as we are. For know this, that blessed are they that consider the poor and needy, &c.

And not on him only, but on me also.] We have heard of God's mercy on Epaphroditus in restoring him unto health, which was both a work of the Lord, and a work wherein the Lord shown his mercy on Epaphroditus. Now see the riches and the bountifulness of God's mercy herein: for in restoring him unto health, God's mercy was not shown on him alone, but on the Apostle Paul also. The note which hence I gather, is this, that in the mercies of the Lord upon his children there is oftentimes a blessing not for them alone in particular, but for others of his children also▪ So sometimes he showeth mercy on the child, and kee •• h him alive for his parents sake, to be their staff of comfort in their old age; and again sometimes he showeth mercy upon parents, and keepeth them alive for their children's sake, to bring them up in the fear of God, and in the knowledge of his will. So likewise sometimes he showeth mercy on the Pastor, and from sickness restoreth him to health for his people's sake, both that they may be kept safe from scattering by the Wolf, and that they may be taught in the ways of the Lord: and again, sometimes he showeth mercy on the people for their Pastors sake, lest that punishment which should justly light upon them should bring too much sorrow upon him. So we read that he shown mercy unto that good King Hezekiah being sick unto death, in restoring him unto health, neither unto him alone, but even therein likewise he shown mercy unto the people of Judah, in that so he kept them for fifteen years space from such manifold miseries and corruptions in religion as afterwards followed in the reign of Manasseh. Thus the Lord rich in mercy, so shows his mercies unto his children, as that therein there is a blessing not to them alone, but to others also.

This should teach us thus much, that we should not be too much puffed up for whatsoever mercies the Lord vouchsafeth unto us, as if for our own sakes alone they were bestowed upon us, but seeing therein the Lord also purposeth a blessing unto others, our care should be to use them to the benefit of others: our health to profit others, our wealth to do good unto others, our knowledge to instruct others, and whatsoever mercies we have unto the good of others. Which lesson also our Savior Christ taught unto Peter, when he said unto him, Thou when thou art converted, strengthen thy brethren. But how have they learned this lesson, that like unto that unprofitable servant in the Gospel, hide their talent in the ground, and never do good with that knowledge wherewithal God hath blessed them? or they that like unto that rich man in the Gospel, only feed and clothe themselves, and never regard to refresh poor Lazarus, no not with the crumbs that fall from their tables? or they that like unto Nimrod that mighty hunter before the L •• d, by their power and might cruelly oppress, and wickedly tyrannize over their poor brethren? How have those parents learned this lesson, that never regard the godly education of their children? or those children, that despise their fathers instruction, and forsake their mothers teaching? or those Pastors, that seldom or never look unto their sheep? or those sheep, that will not hear the voice of their Pastors? Certainly in men of all sorts there is either great ignorance, or great forgetfulness, or great contempt of this instruction: for generally we do not use the mercies of God upon us unto the benefit of others, but either we know not, or we forget, or we neglect so to use them, or we do abuse them unto the hurt of others. Well, let us know that as this mercy was shown on Epaphroditus not for his sake only, but for Paul's, lest he should have sorrow upon sorrow, so whatsoever such mercy is shown on us, it is not for our own sakes only, but for others also, that they may have comfort and profit thereby, or otherwise lest they should some way be grieved and troubled. And therefore as the Lod hath bestowed this or that mercy upon us, of health, or of wealth, or of wisdom, or of knowledge, or the like, let us use the same to the good and benefit of others, as our state, or place, or calling doth require, and in any case let us beware that we abuse them not unto the hurt of others.

Now let us see wherein it was a mercy of God upon Paul, that Epaphroditus was restored unto health. The Apostle showeth it when he saith, lest I should have &c. Herein then was it a mercy of God on Paul that Epaphroditus died not upon that sickness, because so he should have had sorrow upon sorrow, unto his sorrow by his own bands and imprisonment should have been added another sorrow for his death. God therefore had mercy on Epaphroditus and restored him unto health, not for his own sake only, but for Paul's, lest he should have sorrow upon sorrow.

What then? Was Paul sorrowful for anything that befell him, or that was likely to befall him? Did he not with patience bea • e whatsoever did or could befall him? Or could he be said to bear that with patience for which he was sorrowful? That Paul was sorrowful for many things, may and doth appear even by this one place. He was sorrowful for his own bands and imprisonment; he was sorrowful to see Epaphroditus, and to hear the Philippians to be so full of heaviness: and if Epaphroditus had now died, his death would have made him very sorrowful. All which notwithstanding, he did with patience bear both his own bands, and the heaviness of Epaphroditus, and the Philippians, and so would have borne Epaphroditus his death if he had died. For he • ein was his patience seen, that he did with such constancy and courage for Christ's sake suffer those things which caused his sorrows, as that he was not overcome of sorrow, but so moderated it, as that he mildly bore whatsoever caused sorrow. And how is patience seen, but in moderating sorrows, and quietly suffering them, and whatsoever may cause them?

The note then is, that sorrow and the like affections and passions of minds are nothings unbeseeming Christians, as some have foolishly thought, but rather such things as very well beseem them. It was prophesied of our Savior, that he should be a man full of sorrows; and that he was so, may appear by his weeping over Jerusalem, by his trouble in spirit at the death of Lazarus, and by many other things. Nay how shall we call him a Christian that hath shut up all bowels of compassion, and is not touched with a fellow-feeling of his brethren's infirmities? Herein is a good point of true Christianity, that we rejoice with them that rejoice, and weep with them that weep, and that we bear with patience our own sorrows, and whatsoever loss or cross which may cause sorrow.

Yea, but was it not a fault for Paul to be sorry for Epaphroditus his sickness? or should it not have been a fault in him if he had been sorry for his death, seeing these things came and should have come by the will of God? No surely: both in him it was, and in all Christians it is a Christian thing to visit the sick, and to be sorry for their infirmities, and for their death. So was Christ, so were the Apostles, and so are all Christians, and ought to be. For what other thing is this for them that be strong and in health, then for the rich to give unto the poor, for the learned to instruct the ignorant, for the strong to help the weak, &c.

Yea, but we are forbidden to sorrow for the dead: How then should it not have been a fault in Paul to have sorrowed for Epaphroditus his death? Sorrow for the dead is not there simply forbid, but such sorrow as they have which have no hope of the resurrection of the dead, and of life everlasting after this life. They sorrow immoderately, because they think that when death comes there is an end. Such immoderate sorrow for the dead is there forbid, lest we should seem by our too much sorrowing so to think of the dead as the Gentiles did. But a moderate sorrow is neither there, nor elsewhere forbid, but rather commended unto us by this example of our holy Apostle. So that we may sorrow for the dead, if we do it moderately, and with submission unto the will of the Lord, knowing that whatsoever he doth is good, and that all things work together for the best unto those that love and fear him.

Yea, but had not Paul the gift of healing? If then Epaphroditus his sickness or death were such a matter of sorrow unto him, why did he not heal him? That Paul had the gift of healing appeareth by many places in the Acts, as where it is said, that God wrought no small miracles by the hands of Paul, so that from his body were brought unto the sick kerchiefes, or handkerchiefes, and the diseases departed from them. And again, where it is said that he healed the father of Publius, who lay sick of a fever, and of a bloody flix, and that he healed many which had diseases in that Island. Yet it is very like that he could not heal Epaphroditus, albeit no doubt he would gladly have had him whole. And this is a plain proof unto us, that the Apostles healed sicknesses and wrought other miracles, not by any virtue or power of their own, but by the power of God; not whensoever they would themselves, but when it pleased the Lord they should: as also it is said in the Acts, that God wrought many signs and wonders by the hands of the Apostles. Being therefore only God's instruments to heal diseases, and to work miracles, neither our Apostle, nor any of the rest, could whensoever they would do these things, but only when he would whose instruments they were.

LECTURE XLVI.

THus far of the first cause why Epaphroditus was so presently sent unto the Philippians. Now follow the other cause;

I sent him therefore, &c.] The first cause why he presently sent him unto them, was (as we have heard) because of Epaphroditus himself, because he so longed after them, that he was full of heaviness till he might see them, as verse 26. Other two causes of such present sending him unto them are mentioned in this verse in the words now read unto you: The one, because of the Philippians, that they when they should see their Minister again might rejoice, in these words, that when ye should see him again, &c. The other, because of the Apostle himself, that he might be the less sorrowful, when they should have cause to rejoice by his presence with them, in these words, and I might be the less sorrowful. The words, ye see, are inferred by way of conclusion, I sent him therefore, &c. Where it is to be noted, that whereas before he had said, I thought it necessary to send him unto you, now he addeth a note of diligence and speed which he used herein, saying, I sent him therefore the more diligently. And wherefore did he use such diligence and speed in sending him? That is signified in the next words, to have been partly in behalf of the Philippians, that when they should see him again they might rejoice that he had so well recovered his health, and that now they might have the fruit of his labors amongst them; and partly in behalf of himself, that he might be the less sorrowful. Whereby the Apostle signifieth, that albeit he shall not be quite without sorrow when they shall have cause to rejoice in Epaphroditus his presence, because there were many things besides which gave him cause of sorrow, yet he shall be much less sorrowful, because he shall be eased of that sorrow which he conceived upon Epaphroditus his sickness, and upon their heaviness for his sickness. Now before we proceed farther, let us see what observations we may gather hence for our use and instruction.

I sent him therefore the more diligently] In these words I note the diligence and carefulness, and speed which the Apostle used in sending Epaphroditus unto the Philippians, notwithstanding himself at this time had so great use of him as that almost he could not be without him. For the Apostle lying now in prison where Epaphroditus ministered unto him such things as he wanted, it could not be but he must needs have great use of him. Yet when the Apostle heard that they were so full of heaviness for his sickness, and that they greatly desired to see him, he slacked no diligence, neither used any delay, but with what diligence and with what speed he could he sent him unto them. Whence I observe the nature and disposition of a faithful friend, which is not to delay the time, but whatsoever excuse else we might make, with all diligence to gratify our friend when his need doth require. For as cheerfulness and willingness, so carefullnesse and readiness then to pleasure when need doth require are very requisite in the performance of every duty of one friend unto another. Yea but where shall a man find such a friend, as without delay, when need doth require, will do the duty of a friend, when he might have happily just excuse to the contrary? Surely I must here say unto thee as Isaac said unto Jacob, when he advised him whence to take a wife; Take not a wife (saith he) of the daughters of Canaan, arise, get thee to Padan Aram to the house of Bethuel thy mothers father, and thence take thee a wife of the daughters of Laban thy mothers brother; or as Abraham had said before touching the marriage of Isaac; Thou shalt not take a wife unto my son of the daughters of the Canaanites among whom I dwell, but go unto my country, and to my kindred, and thence take a wife unto him: so I say unto thee, if thou wilt make a good choice of thy friend, get thee unto the household of faith, and there shalt thou find such a friend as now we speak of; join thyself unto them in whom there is religion and the true fear of God, and in them thou shalt find that which thy soul desireth. Others can and will make as fair a show oftentimes as the best, and yet fail thee happily then when thou most needest them. Every little pretence will serve them for excuse good enough; but if they can have such an excuse as here Paul the Apostle might have had, though thou stand in as much need of help, as here the Philippians stood of comfort, hope thou mayest, but help thou shalt find none. But they that are joined unto thee in Paul's spirit, they that are linked unto thee in that best bond of love, the fear of the Lord, they will not fail thee in the needful time of trouble, they will not shift thee of for this & that time with this or that excuse, but with all diligence, and with all speed they will be ready to help thee, and to comfort thee as thy need doth require▪ for indeed sincerity in religion, and the true fear of the Lord, are the best bands of Christian friendship. We read in profane stories of some much renowned for most rare friendship. But what else were those but as shadows in respect of the body? What friendship of theirs came ever near unto that of Jonathan and David, whose souls were so knit either unto other as that either loved other as his own soul? Who more faithful unto any then Hushai the Archite unto David, at whose request he took (as we say) his life in his hand, and undertook with all diligence and speed to bring to naught the counsel of Ahithophel? Yea generally where religion and the fear of the Lord knits the knot, there the friendship is most sure, and the duties thereof best performed. If therefore thou wilt have such a friend, as without delay (when need doth require) will do the duty of a friend, and not shift thee of for this & that time with this and that excuse, join thyself unto him that is religious & feareth the Lord, and let your love be in the Lord, and for the Lord. For what is the cause wherefore friendship is so rare, and why there is such slackness in all sorts of men to help one another, and to comfort one another in any time of need? Surely hence, even because our love is only a cold love grounded on this or that worldly respect, but we do not love one another in the Lord, and for the Lord, because our soul delighteth in them that fear the Lord. O let all of us delight in them that fear the Lord, and then will we, no doubt, as Paul's scholars, be diligent one unto another's good, and one unto another's comfort in every time of need.

It followeth, that when ye should see him again, ye might rejoice] In these words the Apostle setteth down a second cause and reason, wherefore he sent Epaphroditus unto the Philippians with such diligence and speed. The cause was, as here it is signified, that after such sorrow and heaviness of heart as they were filled with upon the hearing of their Ministers dangerous sickness, thinking they should never see him again, they might rejoice when they should see him again thoroughly well in health, & able to do the work of his ministry. Here then we see how a faithful friend is especially to employ his diligence and his carefulness, namely, as in matters most needful, so in them to the best purpose he can devise. A notable pattern whereof we have in this example of our Apostle. The Philippians were at this present full of heaviness and sorrow, as we have heard, for their Ministers sickness, and they much needed to be cheered and comforted. The Apostle he used all diligence, and after he heard and knew of it, he delayed not the time to cheer them, and to comfort them. But how? he might have written his letters unto them, and therein signified their Ministers recovery of his health, and so have cheered and comforted them. But because he thought neither messenger, nor letters, nor anything else would so much rejoice them as his presence with them, and the sight of him, because they thought they should never have sent him again, therefore he sent himself unto them, that when they should see him again they might rejoice, so taking the best course that he could devise to comfort them. So we see in the example of Hushai before men • ioned: when David was in great distress by Absalom his son Hushai came unto him with purpose to go with him, and in life or death not to leave him. But when it was thought that his friendship would be to better purpose unto David, if he should return unto the City, and bring the counsel of Ahithophel to naught, he did that which was thought would be to the best purpose Right so, if we will approve our selves faithful friends indeed, as we must employ all diligence and carefulness in matters most needful for our friend, so must we do it to the best purpose we can devise. For albeit diligence and carefulness in every matter of our friend be very commendable in us, yet is it then worthily most commendable when it is employed to the best purpose; 1. When our care is specially bent to that which apparently may be to our friends greatest good and comfort. A matter of too too rare practice. Few careful of others good, and of those few that will seem sometimes to be careful, very few that will care for them in things most needful, and fewest of all that will in such sort care for them in things needful, as may be most behooveful for them. If the course most behooveful for our friend be somewhat hurtful for our selves, we will rather think of some other course then that whereby we may so help our friend as that withal we may not hurt our selves: And so that we show our selves friends we think it is well though we do not so much as we should. Well, I wish we would think of this example of our holy Apostle, and as he was most diligent and careful not only to comfort the Philippians, but in such sort to comfort them as they most desired; so we would be diligent and careful both to do good unto others, and that likewise in such sort as they thereby might receive the greatest good, though happily our selves should be somewhat endamaged thereby.

What then? happily you will say unto me, was it such a commendable matter in the Apostle to send their Minister back again unto them? or was it such a pleasure unto the Philippians to see their Minister again? It may be that some would stand at an answer to these questions in particular, who show but too plainly by their practice what they think or these questions in the general. For touching the Ministers in general, who is he that if his Minister be absent from his Church greatly longeth after him? who is he that if his Minister be sick unto death greatly wisheth his restoring unto health? who is he that if his Minister be absent and sick fears that he shall never see him again? or who is he that will take such a pleasure and joy of heart in it if he shall see him again? Some such, God be thanked, there are, and God for his mercies sake increase the number of them, and his graces in them. But generally if the Minister be such a one as makes a conscience of his ways amongst them, as carefully feeds them with the bread of life, and painfully leads them forth besides the waters of comfort, such a one as will religiously call them unto the sanctification of the Lord his Sabbath, and restrain them of their merriment, and sports, and pleasures, and wanton dalliances, such a one as will sharply reprove their sins, boldly put them in mind of their duties, and carefully reclaim them from such inordinate ways as they walk in, such a one as we may very well presume this Epaphroditus was; if the Minister, I say, be such a one, generally we long not for his presence if he be absent, generally we sorrow not for his sickness if he be sick, generally we take no such pleasure either in his presence, or in his life. Nay rather if he be absent we will wish him far enough, and to tarie long enough; and if he be sick unto death we will rejoice and be glad at his death: So far short of these Philippians that were but newly planted in the Church, and had but lately embraced the truth of Christ Jesus, are we who have long enjoyed the ministry of the word, and the bright light of the holy word of truth. For so they accounted, that the Apostle could not have given a greater token of love of them, then to send their minister back again unto them, and it was the greatest pleasure and joy of heart that might be unto them to see their minister again thoroughly well, and in good health. And surely if we took that joy and comfort in the word that we ought, we would take more joy and comfort in the Ministers of the word then we do. But how the Ministers of the word are to be accounted of, we shall see in the handling of the next verse that followeth. It now followeth.

And I might be the less sorrowful] In these words the Apostle setteth down a third cause or reason why he sent their Minister unto them with such diligence and speed. And this cause respected himself. For it was that he might be the less sorrowful. 1. That howsoever his sorrows after this should be some for some other things, yet they might be the • esse when their joys were fulfilled by their Ministers presence, and when their Minister should again be amongst them to labor amongst them. In that then that the Apostle saith not, and that I might be without sorrow, but only, and that I might be the less sorrowful. Hence I gather this observation, that the children of God are not much to hope, nor greatly to seek in this life to be quit and rid of all sorrow, but it is enough for them if their sorrows be abated, and if they have less sorrow then they deserve, and then they are enabled to bear. In the world, saith our Savior, ye shall have affliction, even many-causes of sorrow, and grief, and vexation of spirit. For so it is ordained that through many afflictions we should enter into the kingdom of God, a • the Apostle saith. And therefore our Savior Christ saith again, if any man will come after me, let him deny himself, and take up his cross daily, and follow me. Daily saith he. For as one day followeth another, so one cross followeth in the neck of another. We look and hope for an holy city, the new Jerusalem, where God shall wipe all tears from our eyes, and where there shall be no more death, neither sorrow, neither crying, neither anymore pain. But that city is not here on earth, where we be but Pilgrimes, it is in our Coun • rey in heaven, where we shall have an abiding city, & where we shall be ever with the Lord. Nay if it were here on earth we would not long for that in heaven. Let us not therefore look in this life to be without all trouble, or sorrow, or grief. Let us rather consider how in this life our whole life is stained with many sins, and how for our sins we have deserved not only death everlasting after this life, but troubles also and sorrows unsupportable in this life. And then when we see that we are not only freed from that death by the death of Jesus Christ, and by saith in his name, but that our sorrows in this life are much less then we deserve, let us rejoice in the Lord, and comfort our selves in his mercies that our troubles and sorrows are nothing in comparison of that we have deserved. And again, let us consider that howsoever our troubles, and sorrows, and griefs be many, yet so only they press us, as that we are able to say with the Apostle, We are affected on every side, yet are we not in distress; in poverty, but not overcome of poverty: we are persecuted, but not forsaken, cast down, but we perish not &c. And then when we see that our troubles, and sorrows, and griefs are no more but such as the Lord hath enabled us to bear, let us rejoice in the Lord, and comfort ourselves in his mercies towards us, who doth not suffer us to be tempted above that we be able, but giveth the issue together with the temptation that we may be able to bear it. For surely these are great mercies of the Lord towards us, that our sorrows are so lessened and abated that they are neither such as we have deserved, neither such but that we are able to bear them by the power of him who doth strengthen us hereunto. And therefore though in this life we be not quite free from all troubles and sorrows, yet let us account this a great mercy of the Lord unto us that we are less sorrowful, that our sorrows are less then the desert of our sins, and less then he enableth us to bear.

But how was it that the Apostle should be less sorrowful by sending their Minister Epaphroditus unto them? because by his presence they should have occasion to rejoice. For as by their heaviness for their Minister his sorrow was increased, so again by their rejoicing for their Minister his sorrow would be abated. Here then we may observe another notable quality of Christian love and friendship, which is to weep with them that weep, and to rejoice with them that rejoice. A rule which the Apostle giveth all Christians to observe & keep, & from which who so declineth may seem therein to cross even nature it self. For naturally we see that the members of our body are so affected one towards another, as that if one member suffer all suffer with it, and if one be had in honor, all the members rejoice with it. How much more should it be so in the mystical body of Christ Jesus, that they who are joined together in one faith, and in one baptism, should so likewise be joined together in love and affection one towards another that the sorrow of one should be the sorrow of another, and the joy of one should be the joy of another? But I have had occasion heretofore to observe this note unto you, and therewithal the great want of this Christian love in us one towards another, for that we are so far from this duty, as that we weep and are sorry one at the prosperity of another, and again laugh and rejoice one at the calamity of another. If either by that or this instruction ye be taught in this duty, then practice it; and if either by that or this admonition ye see your want in the performance of this duty, then study to amend that which is amiss, and learn so to be affected one towards another, as that ye will rejoice with them that rejoice, and again weep with them that weep.

Again, it may be that the Apostle was sorry that by his occasion their Minister and Teacher was so long absent from them. And therefore now when Epaphroditus was sent back again unto them he was the less sorrowful. But this being only a conjecture my purpose is not to ground any observation thereupon. Only this, neither may the example of the Apostle be any president for any to detain the Minister from his charge, neither may the example of Epaphroditus be to any Minister any president to absent himself from his charge. For Epaphroditus was now absent from his people being sent by them to Minister to the necessities of the holy Apostle, so that albeit he was absent from them yet was he laboring for them even in the work of Christ, as the Apostle speaketh in the last verse of this chapter. How then can this example help them who absent themselves either for idleness and their own ease, or upon other pretences which have no lawful warrant? Again his staying there with the Apostle was not so much by the Apostle his deteining of him, as by the Philippians charge that he should stay with him, and by the sickness wherewith God visited him. How then can this example be any warrant unto them whom detain Ministers from their charge, either for their own pleasures sake, or in some other respect which hath no better warrant? I wish that both these men would be as sorry for deteining Ministers from their charge as it is likely the Apostle was, and likewise that the Ministers as sorry for being absent from the • r charges as it is likely Epaphroditus was. This were a president worthy the following, the other is a president without all ground, or shadow of any semblance. But I purposed only to touch this by the way. Now followeth the Apostle his request for Epaphroditus.

Receive him therefore in the Lord &c.] The Apostle having shown the causes why he sent Epaphroditus unto the Philippians, now commendeth him unto them, and maketh request for him, that they would entertain him at his return as they ought, showing withal a reason in the next verse why they should do so. In this verse, 1. He showeth how they ought to receive and entertain him in particular. 2. How they ought to entertain all Ministers generally being such as he was. First touching the entertainment of him in particular, the Apostle willeth them to receive him, first in the Lord, then with all gladness. In that he willeth and exhorteth them to receive him in the Lord, his meaning is that they should receive him not as a private friend, not as one sent from him, whom for his sake they should use kindly, but as the servant of the Lord, and as one sent even by God himself unto them. For herein the Apostle may in part seem to allude unto that extremity of sickness, whence he could not possibly have been delivered but only by God's mercy on him. And therefore now he was sent unto them, not so much by the Apostle, as by the Lord, who only did save his life from death. Again, in that he exhorteth them to receive him with all gladness, his meaning is, that as he longed after them all, so they should all receive him with all gladness, even with exceeding joy for his coming unto them. For so the same words that are here used are well translated I am. 1.2.

Here then we are taught how to entreat, and entertain, and receive the Ministers of the Lord first, in the Lord, that is, as servants of the Lord, and sent by God unto us. So the Apostle giveth testimony unto the Galatians that they received him, where he saith, But ye received me as an Angel of God, yea as Christ Jesus. And that they are so to be honored and accounted of, he again showeth where he saith, Let a man so think of us as of the Ministers of Christ, and disposers of the secrets of God. And why are they so to be thought of, and so to be honored? The reason is plain, they are the Ambassadors of Christ Jesus, in Christ his stead beseeching us that we would be reconciled unto God. So saith the Apostle, Now then (saith he) we are ambassadors for Christ, as though God did beseech you through us, we pray you in Christ his stead, that ye be reconciled unto God. Now Ambassadors, ye know, are to be received as the Prince from whom they are sent: so that the Ministers of Christ are to be received even as Christ Jesus. And therefore our Savior saith, He that receiveth you, receiveth me, and he that receiveth me receiveth him that sent me. Again, Ambassadors (ye know) speak not in their own name, but in the Princes name that sent them: so that the Ministers of Christ are to be heard as Christ whose Ministers they are. And therefore our Savior saith, He that heareth you heareth me, and he that despiseth you despiseth me, and he that despiseth me despiseth him that sent me. And yet see how hardly we are brought to receive and hearken to this instruction. Indeed it grieveth me to see how the Ministers of the Lord are received even in this auditory. Every fit opportunity hath been taken to put you in mind of these things. And what nearer are ye then at the first? Are the Ministers of Christ Jesus to be received in the Lord, and for the Lord? Are they the Ambassadors of Christ Jesus, and therefore to be received, and to be heard as Christ Jesus? How happens it then that some will not at all almost come to hear them? that some come so slackly to hear them? and that some turn their backs upon them, and will not stay to hear them? If the Embassador of an earthly Prince should be used in such like sort, would not sharp storms and sore displeasure follow upon it? And shall the Ambassadors of the King of heaven, and King of Kings be so used, and will not his anger and heavy displeasure be kindled at it? If we sought our honor, we might well go without it, seeing the Lord cannot have it: But we seek not our own honor, but the honor of him that sends us, even the honor of Christ Jesus, whose word we preach unto you. We would be honored for the words sake, and therefore we would have the word much more honored. And therefore we call you unto the hearing of the word, even of the word of life, even of the word of your salvation. But how prevail we? Those that will not come, what should I speak unto them? I judge them not, there is one that judgeth them. Of such as do come, some come so seldom, that it may seem they come when their leisure from other business gives them best leave. Business belike they have of greater importance then this, and which they are more to regard then the salvation of their souls. Others, they turn their backs upon the Preacher, and stay they cannot, or they will not. I cannot but speak of it. What an unseemly thing was it, when the last Lord's day after the celebration of that holy sacrament of Baptism, which seeing the opportunity was given, might well have been celebrated after the Sermon; but what an unseemly thing (I say) was it, to see so many then turn their backs, and go their ways, some upon that occasion, and others therein keeping their wonted manner? But take heed, men and brethren, how ye despise the word, and turn your backs upon it. For howsoever now ye turn your backs upon it, yet shall it judge you in the last day. If there be a fault in any of you, study to amend it, and let the word of Christ dwell in you all plenteously and in all wisdom. For it is the power of God unto salvation to everyone that believeth. Receive the Ministers of Christ in the Lord, and hearken unto their message for the Lord. For though they be men that come unto you, yet are they men sent from the Lord, and their words are to be heard not as the word of man, but as it is indeed as the word of God. Happy are ye if ye hear these things, and meditate thereupon with fruit unto your souls. Blessed are they that hear the word of God and keep it.

LECTURE XLVII.

WIth all gladness] This is the second manner of entertainment that the Apostle would have given unto Epaphroditus their Minister at his return unto them. He would have them to receive him in the Lord, and to receive him with all gladness, that is, with such gladness, as that both all should rejoice at his coming and that with an exceeding great joy: so that he would have both their joy to be universal, that all should rejoice for him, as he had longed for them all; and again, no ordinary joy, but an exceeding great joy, as the same words are very well translated, I am. 1.2.

What such joy, so universal joy, so exceeding great joy for their Ministers returning home in health unto them? Was Epaphroditus their Minister? Was their Minister thus to be received? Indeed this would make a man to doubt, as the world goes now, whether Epaphroditus were their Minister▪ Enough for a noble man, a great man, one of the Peers o • the Realm thus to be received. A Minister thus to be received, it is a scorn, a mere jest. Well, let it seem unto th • world (as it will) a scorn, and a jest, the Apostle here we see would have them thus to receive their Minister, and the Ministers of the Gospel are thus to be received, even with a • gladness, so that all their people should rejoice, and tha • with exceeding great joy for them. O how beautiful upon the mountains are the feet of him that declareth and publisheth peace, saith the Prophet, that declareth good tidings, and publisheth salvation, saying unto Zion, thy God reigneth. Now of whom speaketh the Prophet this? The Apostle plainly applieth this unto the Ministers of the Gospel of Jesus Christ. They are they that declare and publish our peace and our reconciliation with God the Father by Jesus Christ his Son; they are they that declare the good tidings of the full and free remission of our sins by the death and passion of Jesus Christ; they are they that publish salvation unto everyone that calleth upon the name of the Lord, & departeth from iniquity. How beautiful then should their feet be unto us? When they come unto us, or when the Lord rather sendeth them unto us with what gladness should we receive them? Surely I will tell you. Consider that place yet a little further. The Prophet there speaketh first and primarily of the deliverance of the children of Israel out of the captivity of Babylon, and of them that should bring the message and gladd tidings thereof. With what gladness then may we think would the children of Israel, when they were in the land of their captivity, receive them that would bring them good tidings of their deliverance out of captivity, and return unto their country, and ancient liberty? Would not all of them receive them with great gladness? Would not all of them receive them with exceeding and unfeigned joy and rejoicing? With what gladness then should we receive the Ministers of the Gospel of Christ Jesus, who bring unto us most joyful tidings of a most blessed deliverance out of the most woeful thrall and captivity that ever was, even out of the most tyrannical captivity of sin, death, and the devil? Surely we should receive them with an universal joy; we should receive them with an exceeding great joy, we should all of us be glad even in our very souls for them, & every way that we could we should testify this our gladness for them. A good show of such gladness many of the Jews then gave, when Christ riding into Jerusalem on an Ass, they spread their garments in the way, and cut down branches from the trees, and strawed them in the way, and cried through the streets of Jerusalem, and said, Hosanna the son of David, blessed be he that cometh in the name of the Lord, Hosanna thou which art in the highest heavens. Here were tokens as of great honor done unto him, so of great gladness for him that was the high Priest of our profession. And the Evangelist S. Luke storying the same thing saith, that the whole multitude of the Disciples rejoiced, and praised God with a loud voice, saying, blessed be the King that cometh in the name of the Lord, peace in heaven, and glory in the highest places. The whole multitude rejoiced, and that with no small joy, when they lift up their voices, and said, Blessed be he &c. So we read that when Philip came to Samaria, & preached Christ unto them, the people gave heed unto those things which Philip spake with one accord, hearing and seeing the miracles which he did, and it is said, that there was great joy in that City. They heard Philip when he preached Christ unto them, they gave heed to the things he spake, and that with one accord, and upon this there was great joy in that City. So we read that when the Apostles passed through Phanics and Samaria, declaring the conversion of the Gentiles, and no doubt strengthening the brethren also in the faith wherein they stood, it is said, that they brought great joy unto all the brethren; no ordinary joy, but a great joy; not unto a small number, but unto all the brethren. Thus ye see with what gladness the Ministers of the Gospel ought to be received: ye see how our Savior Christ the high Priest of our profession was thus received when towards his passion he came down from the mount of Olives unto Jerusalem: ye see how the Disciples and Apostles of our Savior Christ were thus received, even with great joy of all the brethren. And thus at this day the Ministers of the Gospel are received, even with all gladness of all the brethren. But as then it was, so now it is, the multitude, of the brethren no great multitude, as may easily appear even by this one note, that the multitude of them that receive the Ministers of the Gospel with all gladness is no great multitude. Well (beloved) to stand no longer upon this point, I cannot better exhort you touching this point then out of these words of the Apostle, Receive the ministers of Christ his Gospel in the Lord, receive them with all gladness, and make much of them, for so it followeth.

And make much of such] In which words the Apostle brings it to the general which before he had spoken in the particular, & tells them how he would have them to receive not only Epaphroditus in particular, but the Ministers of the gospel in general. Make much of such, make much account of them, have them in high honor & estimation: for so the word here used in the original signifieth. But whom must we have in such honor? Make much of such; such as Epaphroditus, such as faithfully and painfully work in the Lord his harvest, such as carefully watch for our souls, as they that must give accounts, such as labor in the word and doctrine make much of them, and account them worthy of double honor.

Here then we are taught in what account we are to have such Ministers of the Gospel as faithfully and painfully labor in the word and doctrine. We are to make much of them, we are to have them in high honor and estimation, we are to account them worthy of double honor. For so the Apostle else where also telleth us, saying, The Elders which rule well are worthy of double honor, especially they which labor in the word and doctrine. Where whatsoever be meant by double honor in particular, in general it is meant, that all honor is due unto them that labor in the word and doctrine. Yea indeed? honor such? make much of such, such find-faults, such troublers of the state, such hot-headed fellows, such discoueries of their fathers shame, such publishers of whatsoever they know, even in Gath, and Ashkelon. For thus commonly they are accounted of, especially if according to the necessity of the times they lift up their voices like trumpets, and show the people their transgressions, and the house of Jacob their sins. If they tell Herod of his incest, they may do it without that danger that John did, but let them look for no less then to be counted troublers of all Israel, as Elias was accounted by Ahab. If Demetrius and the craftsmen men with him be like to sustain any loss by their preaching; if the godless Atheist, or the superstitious Papist think themselves galled by their preaching, then they traduce them by such and such names, and then they raise up whatsoever troubles possibly they can against them. Thus are they rewarded with evil for good, and with hatred for their good will; thus do they become enemies because they tell the truth; thus are they honored and accounted of the world; thus commonly are they made of in the world that are careful not to do the work of the Lord negligently. Yea and see the strangeness of it. The cause why we should make much of the Ministers of the Gospel is, for the message sake which they bring unto us, because they bring unto us the holy word of life, the Manna, and food of our souls; and because out of it they both teach us that truth which we are to believe and embrace, and improve those errors which we are to beware and avoid, and correct those faults in our life which we are to fly and detest, and instruct us in that way of righteousness wherein we are to walk all the days of our life. Thi • I say is the cause why we should make much of them, and this is the very cause why we cannot away with them. It would best of all please a great many of us that they should hold their peace, and so 〈◊〉 , and suffer us to sleep in our sins. Other o • 〈◊〉 •• ppily can away with it that they should reach, and instruct, and exhort, and speak to the ear: But that there should be amongst the Disciples of Christ son of thunder, that the Ministers of the Gospel should pour into the wound both oil and vinegar, that they should improve and rebuke, that a great many of us cannot away with, and therefore when they do so we break our into terms at our pleasure against them. Well, he that will be soundly healed he must suffer both oil and vinegar to be poured into his wounds, and he that will live must suffer himself to be awaked out of his dead sleep of sin, and he that will show himself to have profited in the school of Christ must make much of such as both teach, and improve, and correct, and instruct as the glory of God, and the good of hi • people doth require. As for those that are not such I say now no more, but I wish they were such, and that they would study to be such.

Beloved, I have urged this point, touching the Ministers of the Gospel, of receiving them in the Lord, of receiving them with all gladness, of making much of them, partly the last day, and partly this day: For your sakes, that ye might know how to use the Ministers of the word, that so ye may give testimony how ye honor the word. For as men like or mislike the Ministers of the word, so commonly they are affected towards the word. Let the word of Christ therefore dwell in you plenteously, let your delight be in the law of the Lord, and love the word of life as your life: and for a proof thereof, such as faithfully and painfully labor in the word and doctrine, receive them in the Lord, receive them with all gladness, and make much of such. It followeth.

Because that for the work of Christ &c.] This is the reason which the Apostle bringeth why the Philippians should receive their Minister in the Lord, and with all gladness. The reason then briefly is this: Epaphroditus was near unto death for the work of Christ, and regarded not his life to fulfill that service &c. therefore ye ought to receive him in the Lord, and with all gladness. By the work of Christ the Apostle meaneth in this place that whole pains and labor which Epaphroditus took in coming to him to Rome, in bringing with him that relief which the Philippians sent unto him, and in ministering unto him in prison such things as he wanted. A service well called the work of Christ, because commanded by Christ, and performed to the servant of Christ for Christ his sake. Again, in that the Apostle in the end of the verse saith, to fulfill that service &c. the Apostle his meaning is not thereby to note any fault in the Philippians, as if they had been any way wanting unto him, but therein he commendeth Epaphroditus his faithful and painful performance of that service, which they if they had been present with him would have done, but now could not because of their far distance from him. The whole reason is indeed drawn from the commendation of Epaphroditus. His commendation is that he took such pains with him and for him that it had been like to have cost him his life, and that he made not so much reckoning of his life as he did of discharging that trust that was reposed in him, and performing that service which the Philippians themselves would have done if they had been present. This (I say) is the commendation which the Apostle here giveth him, and for this cause he willeth them to receive him in the Lord with gladness.

Whence I gather this general observation, that it is a very commendable thing in the servants of Christ, not to regard their lives unto the death, but to hazard their lives for the work of Christ, which either Christ hath commanded them to do in their place whatsoever, or which for Christ his sake they are to perform unto any servant of Christ. What thing more commendable or memorable in Esther, then that when the Kings decree was past against the Jews, to root out, to kill, and to destroy all the Jews, both young and old, children and women in one day, she put her life in present danger to deliver her people? For it was a matter of death by the law for one not called to come into the inner court unto the King. Yet for this work of God, the deliverance of his Church from the devouring sword she put her life in most eminent danger, and went in into the King, which was not according to the law. We see it likewise registered unto the view of all posterity touching the Apostles, that their lives were not dear unto them so that they might fulfill their course with joy; that they were ready not to be bound only, but also to die for the name of the Lord Jesus; that howsoever they were threatened, yet they would not cease to preach in the name of Christ Jesus. And whiles this Epistle shall be read Epaphroditus his praise shall not die for hazarding his life for the work of Christ in relieving Paul his necessity when he was in prison, and ministering unto him such things as he wanted. Yea and what if we should not only hazard our lives, but give up our lives for any work of Christ? Have we not a sure promise? He that loseth his life for my sake (saith our Savior) shall save it. If therefore Elijah, or any of the poor children of God be an hungered, & want to satisfy their hunger, though we have but an handful of meal in a barrel, and a little oil in a cruse for our selves and for our family, and though we have no more hope of sustenance but even to die when that is spent and eaten, yet let us with that good widow of Sarepta strain and hazard our selves that they may be somewhat relieved. If Paul or any godly brother in Christ be in prison, though our watchings, and care, and pains, and travail with them and for them be not without manifest danger of our health, and happily of our life, yet let us with godly Epaphroditus by all these hazard our selves and our lives for their good, and such things as may be needful for them. If any brother be sick, though it be with some danger let us visit him, and comfort him. If for the work of our ministry we be so pressed that in our selves we receive the sentence of death, as our holy Apostle was often pressed, yet let us not shrink, but let us declare unto the people all the words of the Lord, and speak of all the judgments of his mouth. In a word, in whatsoever work of Christ (for I do not now speak of this work alone here mentioned) but in whatsoever work of Christ which he hath commanded us in our places to do, or which being done for his sake he accounteth as done for himself, let us be bold in the Lord, let not our lives be dearer unto us then the performance of his will, but let us hazard our lives for the work of Christ.

But here the doubt may be made, and the question demanded, whether we are always to hazard our lives for the work of Christ, whether in some work of Christ we may not sometimes withdraw our selves from danger, and provide for our health, & for our lives? As for example, whether we may not forbear the visiting of the sick, when the sickness is pestilential and contagious, whether in such times we may not provide for our health, & for our lives? The question I know is hard, and the doubt not easily answered, neither will I take upon me the decision of the doubt: only I show my opinion, and willingly submit it to the judgment of others. Touching private men therefore, I mean such as whose place and office doth not necessarily require a more public care then of themselves & of their own family, they may in my judgment spare themselves, and not hazard their health or their lives, but for the time withdraw themselves from the danger, especially if such reasonable order be taken for the sick, as that by coming unto them they may more endanger themselves & others, then do them good. My reasons are these, 1. By the law of Moses, we see that those that were troubled with any contagious disease, as with the leprosy, they were commanded to dwell apart, and to have their habitation without the campe, and in places where they came to cry, I am unclean, I am unclean. Which doth plainly show that all were not to come unto them, but both they were to give warning unto others, and others were to take warning by them, lest happily they should be infected by them, if they should come unto them. Again, howsoever in such cases we could be content to hazard our selves and our own lives, yet may we and we ought to have care over our own household, and over that charge that is committed to us. For if there be any (saith the Apostle) that provideth not for his own, and namely for them of his household, be denieth the faith, and is worse then an infidel. We must then provide for our own, as for their wealth in good sort, and things necessary to this life, so for their health, and therefore avoid such occasions as whereby we might bring their health in danger. Again, we have many examples in the holy Scriptures of that great Elijah, of our Savior Christ Jesus, of the blessed Apostles, and of many others that did for the time avoid such dangers as otherwise would have overtaken them, and did not always think it meet to hazard themselves in every occurrent danger. Which reason I do the rather in this place bring, because if they might, then much more private men sometimes may for the time withdraw themselves from danger.

Now if here it be objected and said, that avoiding of sickness and other dangers is an argument of distrust in God, and therefore we may not withdraw our selves in such times; I answer that it is no sure argument. The wicked indeed withdraw themselves in such times of danger because they distrust in God, and think that God either cannot or will not help them, and deliver them from the danger: and such avoiding of sickness or other danger is wicked and ungodly. The children of God therefore withdraw themselves, because they know that it is lawful to use such remedies against dangers as are lawful and good: and such avoiding is lawful. Again, if it be said that to avoid at such times is to no purpose, because God hath certainly decreed whom to take and whom to leave at such times, and none but they alone shall die; I answer, that in like sort it may be said, that it was to no purpose for Jacob to send into Egypt to buy corn, because God had certainly decreed to save him and his family from the famine: and likewise to no purpose that Paul should keep the mariners from flying out of the ship by boat, lest all should perish, because God had decreed to save all them that sailed with them. And yet we see that both Jacob sent into Egypt, and Paul caused the soldiers to cut off the ropes of the boat, both using such means as God had ordained whereby to bring his will to pass, and therein leaving us an ensample to do the same. Again, if it be said that it is a scandal so to withdraw our selves, I answer that it is a scandal taken, not given. Again, if it be said that whereas we should love our neighbors as our selves, thus we do forsake them, and so leave the rule of love and charity. I answer, that to leave them for a time, when there are either some of their friends, or some others provided for the nonce to look unto them, is not to forsake them, neither is against the rule of love and charity. Nay it were very preposterous love and charity so to be devoted unto this or that private friend, as by that occasion to bring in danger a whole family or charge whatsoever committed unto them. Neither do I know anything which can be brought to cross that which hath been said touching private men's avoiding of dangers, which may not as easily be answered.

Now touching public men, Magistrates and Ministers, the doubt is somewhat more difficult. To instance in Ministers, to show mine opinion in brief, in my judgment the Ministers are first and principally to look unto the good of the whole Church, and then unto the good of every particular member thereof. If there be many Ministers of one Church, someone by lot or common consent may be deputed to regard the sick, and the rest may avoid the danger. But if there be but one, he is so to be careful for the sick, as that the rest of the Church may not be deprived of his ministry. He may and must comfort the sick, and go unto them in such sort, and so near as he well can without danger: and again, he may and must avoid manifest danger for the good of the rest of the Church so much as he can without impiety. Neither may too much fear withdraw him too much from danger, neither through too much boldness may he thrust himself too much into danger: for by too much fear he is more slow to the work of Christ then he should be, and by too much boldness he more endangereth both himself and the Church then he should. To conclude the whole point therefore, howsoever it be most true that it is a very commendable thing in the servants of Jesus Christ to hazard their lives as Epaphroditus did for the work of Christ, yet sometimes both private and also public men may withdraw themselves from danger in such sort as already hath been shown.

Another particular observation hence I gather, which is this, that relieving them that are in bonds and in prison, and ministering unto the necessities of God's Saints upon earth, is a work of Christ; for so the Apostle in this place, as we see, calleth it. It is, I say, a work of Christ, such a one as he commandeth, and loveth, and rewardeth. Remember them that are in bonds, saith the holy Ghost by the Apostle, as though ye were bound with them, and them that are in affliction as if ye were also afflicted in the body. And to Timothy the Apostle saith, Charge them that are rich in the world, that they be ready to give and glad to distribute, laying up in store for themselves a good foundation, &c. Again, how the holy Ghost loveth this work, may appear by that of Paul, where he saith, The Lord give mercy unto the house of Onesiphorus, for he oft refreshed me, and was not ashamed of my chain, &c. and by that where the Apostle saith, To do good and to distribute forget not, for with such sacrifices God is pleased. Again, how Christ rewardeth this work we see in the Gospel, where setting the sentence of the last judgment he saith, Come ye blessed of my Father, &c. Contrariwise, how the Lord hateth the neglect of this duty, of ministering unto the necessities of his poor Saints on earth, we may see both by the example of that churlish Nabal, of whose badness this is especially registered as most hateful unto the Lord, that he would not relieve the necessity of David being in distress, but sent away his servants with crooked and churlish answers: and likewise by the example of the rich man in the Gospel, of whom likewise this is especially registered, as most hateful unto the Lord, that when Lazarus lay at his gate full of sores, and desired to be refreshed with the crumbs that fell from the rich man's table, the dogs came unto him, and did more for him then the rich man would do: and likewise by the testimony of John, where he saith, Whosoever hath this worlds good, and seeth his brother have need, and shutteth up his compassion from him, how dwelleth the love of God in him? As if the Apostle should have said, Whatsoever show this man makes, the love of God dwells not in him; neither he loveth God, nor God loveth him. Men and brethren, what should more stir you up unto this holy work of relieving of God's poor Saints, a thing so needful now to be urged and pressed, what (I say) should more stir you up unto it then this which hath already been said? It is a work of Christ, which Christ commandeth, which he loveth and liketh, which Christ highly rewardeth, and unmercifulness to the poor he hateth and detesteth. As every man therefore wisheth in his heart, so let him give unto the poor Saints, not grudgingly, or of necessity, for God loveth a cheerful giver. If it be a work of Christ, it well beseemeth thee if thou be a Christian; if he have commanded it, it stands thee upon to obey it; if he love and like it, thou hast great cause to move thee to it; if for his mercies sake he reward it, thou hast great reason to be occupied in it; and if he so hate the neglect of it, it behooveth thee not to be negligent in it. As therefore every man hath received of the Lord, so let him be ready to give according to that he hath. He that hath mercy on the poor, lendeth unto the Lord, and the Lord will recompense him that which he hath given. And blessed is he, saith David, that considereth the poor and needy, the Lord shall deliver him in the time of trouble. Consider what I say, and the Lord give you a • ight understanding in all things, and fill your hearts full of all knowledge, that ye may abound in every good, unto the glory of God the Father: to whom with the Son and the holy Ghost, &c.

THE THIRD CHAPTER.