Lectures Upon Philippians

LECTURE I.

WHEN first it pleased the Lord to call me to this set work in this place, by reason of my short time to deliberate, I chose for the time that text of scripture which was appointed to be read for the Epistle the next Sabbath, beginning at the 5 verse of the 2 chapter of this Epistle, purposing afterward to make choice of some other scripture which happily might better fit this place. But so it pleased the Lord to dispose that I should go forward even throughout the Epistle unto the end, and the last day conclude my observations thereupon in your hearing. Now I have thought good again to begin with that whereof I have made an end, that so, if the Lord will, the meaning of this whole Epistle, and the doctrines thereof, may in good time be delivered in your hearing.

Paul and Timothy] I shall not need to speak much touching the occasion whereupon the Apostle wrote this Epistle, because I have already spoken almost of all the things that occasioned it. The Philippians having heard of the Apostles imprisonment at Rome, sent their Minister Epaphroditus unto him, with relief from them to supply his necessities. Wherevpon Epaphroditus coming to Rome, told the Apostle the state of the Church at Philippi, how that there were false Apostles crept in amongst them, which urged circumcision, and the works of the Law, and that the Philippians constantly withstood them. The Apostle therefore to commend their constancy for their further encouragement thereunto, to arm them against the false teachers for their clear satisfaction in the points which they urged, and to give them thanks for their great liberality towards him, wherein they shown their care for him, wrote this Epistle unto them.

Wherein, as in all other his Epistles is 1. set down the inscription. 2. the salutation. 3. the body of the Epistle it self. In the inscription, 1. we have the persons saluting. 2. the persons saluted. The persons saluting are described 1. by their proper names, and then by a title of dignity commune to them both. The names of the persons saluting are, Paul and Timothy: Paul, called also sometimes Saul, the writer of this Epistle, and Timothy the approuer of it; or Paul the inditer of it, and Timothy the writer of it. The title of dignity commune to them both whereby they are described is this, the servants of Jesus Christ; servants both, and therefore to attend upon their ministry and service, and both servants of Jesus Christ, and therefore to attend upon the ministration of the gospel which he had committed unto them, but yet the servants of Jesus the Savior of the world, even of Jesus Christ anointed a King to defend us, a Prophet to teach us, and a Priest to offer up a sacrifice for our sins. The persons saluted are generally, the whole Church of Philippi, and more particularly the Bishops, and Deacons there. The whole Church at Philippi generally is saluted under the name of all the Saints in Christ Jesus which are at Philippi. for by all the saints in Christ Jesus, he meaneth all them which in baptism had given their names unto Christ Jesus, thenceforth to die unto sin, and to live unto God in righteousness and true holiness, which was all the Church at Philippi. Now this Philppi was a chief City in the parts of Macedonia, whose inhabitants came from Rome to dwell there, the first Citty in the passage out of Thracia beyond the river Strymon. At the first it is generally thought to have been called Crenida, because of the many fountains about the hill whereon it was built, 〈 in non-Latin alphabet 〉 being as much as fons: and afterward to have been called Philippi, because of the fortification and enlargement thereof by Philip King of Macedon; and now to be called Gricopolis, as if ye would call it Chrysopolis, a Citty of gold, because of the great abundance of gold that is there, so great that Philip is said to have received thence yearly above 1000 talents of gold, which is as much as 600 thousand french crowns. This Citty is notably known, as for the great overthrow of Brutus and Cassius there by Octauius and Antony; so especially for the preaching of the gospel there by Paul, and Silas, and Timothy, for the embracing of the truth there by their ministry, and for many other accidents there during the Apostle his abode there: for Paul being warned by the spirit to go into Macedonia, he went thither, and first came to Philippi, & there preached, and by his preaching converted Lydia, so that she and her household were baptized. Afterwards he cast out of a maid a spirit of divination. Wherevpon he was brought before the Magistrates, sore beaten with rods, cast into the inner prison, and his feet thrust into the stocks. Being there in prison, the foundation of the prison was shaken by an earth-quake, the doors were opened, the prisoners bands were loosed, the Jailor was converted, he and his house baptized, and the Apostle delivered. For these things this City is well known, and it was the Church generally in this City, that the Apostle saluted.

The persons more particularly saluted are the Bishops and Deacons there. Where by Bishops, he meaneth the Pastors and Teachers which labored in the word and doctrine. For both the word so signifieth throughout the whole New Testament, and here it must needs so signify, because he speaketh of many in one Church. By Deacons also, he meaneth those that by their office were to receive and distribute the common liberality of the Church, according to the necessities of all the poor members thereof, such as we read to have been ordained in the Church, Act. 6 5. and such as are described by our Apostle, 1 Tim. 3.8. &c. Unto whom together with the Bishops, the Apostle is thought here to write, as to magnify their office, so because theirs had been the care chiefly in respect of their office, to send the Churches liberality to him by their Minister Epaphroditus.

The salutation followeth, wherein he wisheth them all good from him which is the author of all goodness. Where 1. is set down the thing which he wisheth unto them, which is grace and peace, understanding by grace the free favor of God, wherewith he loveth his children, and whence as from the fountain all other goodness doth flow: and by peace every blessing corporal and spiritual, for this life and that that is to come, flowing from that fountain of grace. 2. is set down unto whom he wisheth this grace and peace, namely unto all the Saints at Philippi, together with the Bishops &c. 3. is set down the author from whom, and by whom he wisheth this grace and peace unto them, which is from God our father as the fountain and first original, from whom cometh every good and perfect gift, and from the Lord Jesus Christ, as the means by whom every grace of the spirit is conveyed and derived unto us. Thus much for the purpose of the Apostle in these words, and the meaning of them. Now let us see what notes we may gather hence for our farther use and instruction.

Paul and Timothy] First then for the very name of Paul it should not pass us reading, or hearing of it, but therein we should observe the great mercy of our gracious God towards sinful creatures. For what was Paul that now wrote unto the Churches here and there to stablish them in the faith? Surely he was sometimes a bloody Saul, a cruel persecutor of God's Church, one that having received authority of the High Priests, shut up many of the Saints in prison, and when they were put to death gave his sentence, & punished them throughout all the synagogues, and compelled them to blaspheme, and being more mad upon them persecuted them even unto strange Cities, one that was a blasphemer, an oppressor, that spared neither men nor women, but beat them, and bound them, and delivered them unto death, one that persecuted the Church of God extremely, and wasted it. All which things himself testifieth of himself. Could there well have been a more forlorn man, a more desperate and godless creature? Yet this man was received unto mercy, yea unto such mercy, that the Lord called him to be an Apostle, and chose him to bear his name before the Gentiles, and Kings, and the children of Israel. And that this was a work of the Lord his own mercy, our Apostle himself witnesseth, where he thus saith, I was a blasphemer, and a persecutor, and an oppressor, but I was received to mercy. And why was he received to mercy? himself tells us saying, for this cause was I received to mercy, that Jesus Christ should first show on me all longsuffering, to the ensample of them that shall in time to come believe in him unto eternal life. It was then the Lord his great mercy towards him, that of a cruel persecutor he became an holy Apostle of Christ Jesus, and this mercy was shown on him, that in him might be an example of God's mercy towards miserable sinners. I might instance in the like mercy of the Lord towards Matthew, first a Publican, afterwards an Evangelist; towards Zacchaeus, first a sinful man, afterwards a notable convert; towards the thief on the Cross, ere while on the cross, after a while in paradise &c. but I will not trouble you with multitude of examples, wherein might appear the riches of God's great mercies, towards great and grievous sinners.

Neither let this be any encouragement unto any man, to let loose the reins unto sin, because where sin aboundeth there mercy aboundeth much more: for if any man upon such examples of his mercies shall presume and make bold to sin, let him also know, that as the Lord is merciful, so is he also just, and that towards him and such as he is, justice shall triumph over mercy. Rather let this so loving mercy of the Lord teach us, neither to despair in our selves, nor of others, though great sinners: for what though we have omitted such things a • we ought to have done, nor only so, but committed such things as we ought not to have done? What if we have committed incest with Lot? or murder, and adultery with David? Nay what if we have been blasphemers, or persecutors with Paul? unjust with Zacchaeus? or thieves with him on the cross? The Lord hath mercy enough for us in store, and others as great sinners as we, and overtaken with the like sins have been recei • unto mercy. Only let us acknowledge our sins with David, weep for our sins with the woman in the gospel, obey when the Lord calleth upon us with Paul, receive him joyfully when he cometh unto us with Zacchaeus, and pray fervently unto him with the thief upon the cross, and then assure we our selves we shall be received unto mercy. And who knoweth of any but the Lord may give grace unto repentance, and then surely followeth mercy. The Lord his mercies are in his own dispensing: he may when he will, and he doth when he seeth it good, renew the heart, and grant mercy. Though therefore the prodigal child run a lewd course for a long time, yet let us hope that the Lord will at length give grace unto repentance, and receive him unto mercy.

Paul and Timothy] The second thing which I note is, that the Apostle joineth unto himself Timothy, aged Paul, young Timothy, an excellent Apostle, an inferior Minister; the author of the Epistle, him that only approved it, or at the most wrote it from his mouth; and all this to grace and credit Timothy with the Philippians, unto whom he meant shortly to send him, as it appeareth by the next chapter, verse. 19. Whence 1. I observe a notable example of rare humility. for a rare and seldom thing it is to be seen, superiors to receive their inferiors into the honor of their labors, and to be willing that what honor or favor may accrue unto them by their labors, may be communicated likewise to their inferiors, who had little or no hand in them. Nay commonly superiors in authority, or learning, or otherwise, count it a great debasing unto themselves, to be thought to have had their inferiors to have joined with them in their labors, to have used their help, or to equal them with themselves. Yet such was Paul's humility, that he gladly received Timothy, a faithful minister of the gospel, but far inferior unto him, into the honor of his labors, and equalled him unto himself, as if his hand had been as far in the writing of this Epistle as was his own, that as they should accept of him for it, so they might accept of Timothy also. He had learned that lesson well, which our blessed Savior gave both him and us to learn from himself, saying, Learn of me that I am meek and lowly in heart. And himself herein gave the Philippians a good pattern of that, whereunto afterward he exhorteth them, that in meekness of mind every man should esteem others better than himself. His estimation of Timothy, and his lowliness of heart are sufficiently witnessed by this his associating of him unto himself: but such a self-liking hath now possessed men that such humility is hardly to be found. Every man likes his own labors so well, and stands so much upon his reputation, that he cannot endure the disgrace, that any man should say or think, that he hath had this or that help, this or that advise, that he never did this or that of himself. To have the credit or commendation of anything well done of our selves we like it well, but if any be joined in with us, especially our inferiors, we make little reckoning, and oftentimes had as lieue want it as have it so. So far are we from the Apostles humility. Wherevnto if we will attain, we must not think of our selves above that is meet, we must think of others according to their worth, we must not think much to receive others into the honors of our labors, and we must make our selves equal to them of lower sort then our selves. And this if we do we shall be good followers of the Apostles humility.

2. In this joining of Timothy unto himself, I observe a good pattern of that care which ought to be had of of the Ministers credit with his people. For wherefore did the Apostle join Timothy unto himself? He meant to send Timothy shortly unto the Philippians to instruct them in the ways of God more perfectly, as appeareth by the next chapter: & therefore for the better credit of him in his ministry with them when he should come unto them, in writing unto them he receiveth him into the honor of his labors, & joineth him unto himself. So should they do that are called unto greater place in the Church then others of their calling. They should by all means seek the grace, and credit, and countenance of the Minister with his people; yea whatsoever might be for the furtherance of him in his ministry they should with all holy care regard it: for the grace we see of the Minister is the grace of his ministry; and the more he is countenanced by his superiors, the more he prevaileth in his ministry with his people. As therefore they would give testimony of their care of the Church, and of the building up thereof by the ministry of the gospel, so they should have care of the Ministers credit with his people. And I wish they would do so. But I pass over to that which followeth.

The third thing which here I note, is the title of dignity common to them both, whereby both Paul and Timothy are described. In the latter to the Corinthians, and in the epistle to the Colossians, the Apostle in the inscription of his Epistles joins Timothy to himself as here he doth, but there in title he seuereth himself from Timothy, saying, Paul as Apostle of Jesus Christ and our brother Timothy: and likewise in the Epistle to Phil • mon, saying, Paul a prisoner of Jesus Ch ist, and our brother Timothy. But here he makes no difference betwixt himself and Timothy, assuming only that title which was commune to them both, the servants of Christ Jesus. Which title in it self albeit it be common to them with all that have given their names unto Christ Jesus, forasmuch as this is the title of all that are baptized into Christ Jesus; yet both in other places doth our Apostle entitle himself, and in this place entitle both himself and Timothy, and consequently all the Ministers of the gospel, hereunto in a special respect of their service in the ministry of the gospel of Christ Jesus, and of the great dignity and honor vouchsafed them thereby. Hence then 1. I observe a duty for the Ministers of the gospel, whereof their very names is to put them in mind. They are called the servants of Christ Jesus; they must therefore remember that they are so, and carry themselves as servants of Christ Jesus, and not Lord's over God's heritage. A servant is to do that, and that only which his master commands him, he is to be faithful in his service, he is not to seek his own, but the things of his master, his life is not to be dear unto him in the service of his master. The Ministers then of the gospel, being the servants of Christ Jesus, as he doth bid them to pluck up, or to root out, or to destroy, or to build, or to plant, so they are to do. If he give them a roll to eat, they must eat it up; if he give them a commission, they must look unto it, and not go without the bounds of it; if he send them to Kings and Princes, or whomsoever, they must keep nothing back, but deliver unto them all the counsel of God; if he require them to lay down their lives for his sake, they must not love their lives unto the death. Go, (saith our blessed Savior) and teach all nations, baptizing them in the name of the Father, and the Son, and the Holy Ghost, teaching them to observe all things whatsoever I have commanded you. These be the words of our commission: teach. but what? what I have commanded you. For other, we must say as Balaam unto Balak, If Balak would give me his house full of silver and gold, I cannot pass the commandment of the Lord, to do either good or bad of mine own mind: what the Lord shall command that will I speak. We are servants of Christ Jesus, and therefore we must do as he hath commanded us, and not otherwise.

What shall we say then unto them that coin us out new articles of the faith, that add, and detract, and change at their pleasure the rites and ceremonies in the Sacraments, that thrust upon us traditions, and unwritten verities, that press us with a number of things, as observation of days, and months, & times, and years, vows of poverty, chastity, and blind obedience, pilgrimages▪ invocation of Saints, adoration of images, and the like, things never commanded by God, nor having any warrant in the word? Are these the servants of Christ Jesus? They will needs be the Vicars and Vicegerents of Christ Jesus upon earth. But is not this to carry themselves as Lord's over God's heritage, thus to rule over them in things not commanded by the Lord? If they be the servants of Jesus Christ, they may not rule over the consciences of men in things not commanded by the Lord; or if they so rule over them, they are not the servants of Christ.

Again, what shall we say unto them that hide their talent in the earth, that suffer the graces of God's spirit to wax idle and to decay in them, that do not use the gifts bestowed upon them, to the gaining of men unto the faith, and to the increase of Christ his kingdom; that sow pillows under all arm-holes, that heal the hurt of the daughter of the Lord's people with sweet words, saying, peace, peace, when there is no peace, that give not the people warning when they are commanded, that keep back part of their message, and do not deliver the whole counsel of God as they are appointed? Are these the servants of Jesus Christ? Of every servant, and of every disposer it is required that he be faithful. Now is this to be faithful in the Lord his service, either to leave it undone, or to do it otherwise then it should be done, or to do it but in part, and by halves? If so, then let these be servants of Jesus Christ; if not, then either they are no servants, or unfaithful servants of Christ Jesus. And to be none, or to be but bad ones is no great difference.

Again, what shall we say unto them that with Demas forsake Paul, and embrace this present world, that with Diotrephes love rather to have the praeeminence amongst men then to labor in the works of their calling, that follow their ease, or their pleasure, or their profit, and look not to the charges committed unto them, that seek their own, and not that which is Jesus Christ's, like unto those of whom our Apostle complaineth. Are these the servants of Christ Jesus? A good servants care is about his masters matter, not his own. So that if they be servants, yet surely no good servants, because they care for their own and not their masters, or more then their masters.

Lastly, what shall we say unto them, that when persecutions and troubles arise, start aside like a broken bow, that love their lives better then that for their ministry, they will hazard them unto the death, that either will not speak unto Herod, or else will handle the matter better then that for ought they will speak, they will lose their head with John the Baptist, or be cast into prison, and there have their feet clapt fast in the stocks with Jeremiah the Prophet? Are these the servants of Christ Jesus? Our Apostle when he was going unto certain bands, I pass not at all saith he neither is my life dear unto myself, so that I may fulfill my course with joy, and the ministration which I have received of the Lord Jesus, to testify the gospel of the grace of God. Here was a good servant of Jesus Christ, and such should all his servants be, and they that are not such are either none, or no good servants of Jesus Christ. If then we will be rightly entitled with Paul and Timothy unto the servants of Jesus Christ, let his word be our warrant for whatsoever we teach men to observe and do, and let us not dare to pass the limits of our commission to do otherwise then we have received commandment of our Lord and master Christ Jesus: let us faithfully use the gifts and graces of God's spirit bestowed upon us, for the gaining of men unto the faith and knowledge of Christ Jesus, and let us not dare either to smother them, or otherwise to lay them out then to our masters advantage, let us always in all th ngs seek the honor and glory of Christ Jesus, and let us not dare to seek out own ease, or pleasure, or profit, or honor more then the things of Christ Jesus; let our ministration which we have received of our master Christ Jesus, be most precious in our eyes, and let not our lives be dear unto us to spend them in his service. Thus indeed shall we be rightly entitled unto the servants of Christ Jesus in respect of our ministry; and thus shall we well discharge that duty, whereof this title may sufficiently remember us.

The second thing which I observe from this title whereunto Paul and Timothy are entitled, is the great honor and dignity vouchsafed unto the ministers of the gospel of Christ Jesus. For what greater honor and dignity then this to be the servants of Christ Jesus, the Savior of the world, the mighty God, the King of glory, the prince of peace, the great bishop of our souls, the everlasting high priest of our profession, and that in that service to bear his name before the Kings, and Princes, and great men of the earth, to be his Ambassadors to declare his will unto his people, to be his stewards to give every man their portion of meat in due season? Let a man, saith the Apostle, so think of us as of the Ministers of Christ. and disposers of the secrets of God. And how can a man be better esteemed then if he be so thought of? Again, we, saith the Apostle, are ambassadors for Christ. What, for Christ? what honor is this? To be Ambassadors for a mortal Prince is such an honor, as not many great men are vouchsafed unto. What honor then is it to be ambassadors for Christ the King of Kings, and Lord of Lord's, which all the ministers of the gospel are? And when the Lord told Ananias, that Paul was a chosen vessel unto him, to bear his name before the Gentiles, and Kings, and children of Israel, in effect he told him, that he had called him unto the greatest honor among the sons of men. And yet this is the honor of all them that serve him in the ministry of the gospel.

Which honor if he knew that will needs be the vicar of Christ on earth, then why doth he not rest satisfied with this honor, to be the servant of Jesus Christ in the ministry of the gospel of Jesus Christ, but he must be the supreme head over all persons upon earth, so that Kings and Princes must lay down their Crowns at his feet, and be deposed and disposed of at his pleasure? Howsoever he know it, or know it not, if it be known amongst us, why is it that we are made as the filth of the world, and the off-scouring of all things? The calling of a Minister what more base and contemptible amongst men? and yet what calling indeed more high and honorable? Whose person more maligned and disgraced, then the person of the Minister? and yet whose more to be reverenced and countenanced? Well, howsoever commonly we be thought of, we are the servants of Jesus Christ in the ministry of the gospel for your sakes, and as though God did beseech you through us, we pray you in Christ's steed that ye be reconciled unto God. And howsoever ye think of us, yet think as ye ought of the word of your salvation which we bring unto you, and receive it from us not as the word of man, but as it is indeed the word of God, which is able to make you wise unto salvation.

The fourth thing which I note is in the persons of them whom he saluteth, and unto whom he writeth. The persons generally are all the saints in Christ Jesus which are at Philippi, even the whole Church of Philippi, so many as were baptized into Christ Jesus. Whence I observe, what ought to be the study even of the whole Church militant, which is, to be saints in Christ Jesus, that such as they are in outward profession, such they may be in truth and in deed through the power of the of the spirit of sanctification in the inner man. Now we are, so many as are baptized into the name of Christ Jesus, by an outward profession saints and holy, our baptism so witnessing our holy profession, as circumcision did the Jews. It is then another holiness whereunto we are to give all diligence, then this sacramental holiness, even an inherent holiness, that being sanctified throughout both in our souls and in our bodies, we may be blameless unto the coming of our Lord Jesus Christ. We must study to be holy in all manner of conversation, even as he which hath called us is holy, denying ungodliness and worldly lusts, and living soberly, and righteously, and godly in this present world. And here unto we do bind our selves as it were by solemn vow and obligation in the presence of the Church, when we are sacramentally sanctified by baptism, promising there to forsake the devil and all his works, constantly to believe God's holy word, and obediently to keep his commandments. So that thenceforth, as the Apostle often exhorteth, we should walk not after the flesh, but after the spirit, we should crucify the flesh with the affections and the lusts and walk in the spirit in newness of life; we should cast off the old man which is corrupt through the deceivable lusts, and put on the new man, which after God is created in righteousness and true holiness: in a word, we should die unto sin, and live unto God. Otherwise how is our baptism the washing of the new birth unto us, and the renewing of the Holy Ghost? Sacramentally it is, but effectually it is not, unless by the power of the spirit of sanctification the body of sin be destroyed in us, that it may not reign in us, and the life of God be renewed in us, that we may live unto God in Jesus Christ our Lord. Neither doth it indeed at all profit us, to be sealed outwardly with the seal of an holy profession, unless by the power of the spirit we be sanctified in the inner man, to lead our lives in all godliness and holiness: for unto these only Christ Jesus is made of God wisdom, and righteousness, and sanctification, and redemption, and these only are made partakers of that imputed holiness, which properly is in Christ Jesus, and is imputed unto them which are in Christ Jesus. And this is it which indeed makes us holy, and saints in Christ Jesus. Our inherent holiness is utterly vnperfit, full of unholiness, and all shall be perfect in the heavens. Yet is it so accepted with God thorough Jesus Christ our Lord, that having it, his is imputed unto us, whereby we are made Saints in Christ Jesus. So that if as we are called, and as by outward profession through baptism we are Saints in Christ Jesus, so we will truly be Saints in Christ Jesus. We must follow after holiness, and be filled with the fruits of righteousness, which are by Jesus Christ unto the glory and praise of God, this inherent holiness only being the pledge and seal of that imputed holiness, whereby we are most truly Saints in Christ Jesus.

A good lesson for all them to meditate upon, that are baptized into the name of Christ Jesus; but whereon it may well seem, that a great many of us never think. For if we did, could it be that we should so wallow in sin, and drink iniquity like water as we do? that we should so defile our selves with adultery, fornication, uncleanness, wantonness, hatred, debate, emulations, wrath, contentions, envy, theft, murder, drunkenness, gluttony, pride, lying, swearing, and the like, as we do that we should so profane the Lord's Sabbaths, so decline from the works of the spirit, and so delight our selves in the works of the flesh as we do? Know ye not, saith the Apostle, that all we which have been baptized into Jesus Christ have been baptized into his death, that like as Christ was raised up from the dead by the glory of the father, so we also should walk in newness of life? Surely either we know it not, or remember it not, and whether soever it be, it argueth that we are not the men that we should be. Beloved, sin and saints sort not together. If ye suffer sin to reign in your mortal bodies, well may the filth of the flesh be put away through the outward washing, but ye are not indeed of the communion of Saints, because not washed by the spirit, in the spirit of your minds. Let no man therefore deceive himself. Either ye must be Saints in Christ Jesus, or else ye belong not to his kingdom. And if ye be Saints, then may ye not suffer sin to reign in your mortal bodies. Fly therefore from sin, as from a serpent, and follow after peace with all men, and holiness, without which no man shall see the Lord. So shall ye not only be of the number of them that are called Saints through the body of their outward profeshon, but ye shall be indeed Saints in Christ Jesus.

LECTURE II.

IT remaineth now, that we come unto the persons saluted more particularly, which are the Bishops and Deacons at Philippi. Where by Bishops, he meaneth the ministers and teachers there which labored in the word and doctrine. For that the word must needs so signify in this place, appeareth, because he speaketh of many Bishops in one Church and City. And so frequently it signifieth in the New Testament, as easily may be seen by looking into those places where this word is used. Afterward the name of Bishop came to be a distinct title of men more eminent in the ministry, as now it is. By Deacons also the Apostle I take it, meaneth those that by their office were to receive, & to distribute the common liberality of the Church according to the necessities of all the poor members thereof, such as we read to have been ordained in the Church, Act. 6.5. and such as are described by our Apostle, 1 Tim. 3.8. &c. for albeit the word here used have likewise other significations in the New Testament, yet here the distinction of Bishops and Deacons showeth, that by Deacons are meant such as attend on distribution, not on teaching or exhortation. Now unto these together with the Bishops the Apostle is thought here to write, as to magnify their office, so because theirs had been the care chiefly in respect of their office, to send the Churches liberality unto him by their minister Epaphroditus.

Here then 1. in that the Apostle writeth as to the whole Church of Philippi, so particularly unto the Bishops and Deacons there, I observe that as admonitions, exhortations, instructions, consolations, and the like, are continually needful for the Church for the further building thereof in perfect beauty, so are they likewise needful for the ministers of the Church, and all others any way interested therein, for their farther confirmation in the things that belong unto their peace. Wherevpon it was that our Apostle going bound in the spirit unto Jerusalem, called the Elders of the Church of Ephesus together, and exhorted them saying, Take heed unto yourselves, and to all the flock whereof the Holy Ghost hath made you over-seers, to feed the Church of God, which he hath purchased with his own blood. And hereupon it was that in his Epistles unto Timothy and Titus, he gave them so many instructions, admonitions, and exhortations, as he that readeth may there easily see. They were ministers of the gospel, set over their flocks, and well instructed • n the scriptures, yet still the Apostle thought it needful to warn them, & to arm them, and to instruct them in the way of God more perfectly. For he knew that Judas the Apostle had fallen from the fellowship which he had obtained in the ministration of the Gospel, and had purchased a field with the reward of iniquity: as also that many that labored with him in the gospel, sought their own, and not that which was Jesus Christ's; and that many fainted and shrunk through the opposition of false Teacherrs.

Here then 1. is a good lesson for them that are greatest and most eminent in the Church, I mean for the reverend Fathers and Bishops of our Church, that be it by writing, or speaking, instruction, or exhortation, or else howsoever, they seek the good as of all the Saints in Christ Jesus that depend upon them, so withal of the Bishops and Deacons. I mean of them that are appointed for the work of the ministry, or for any function about the Church. A better president then the Apostles they cannot have to follow, and as needful it is now to write and speak unto, and to labor with the Pastors and Teachers of the people as then it was. For many now we have that with Demas embrace this present world, but very few that with Demas return again unto their former love. N • y, which is worse, many now we have that never had former love that was good whereunto they shou d return; men that first and last sought their ease, or their pleasure, or their profit, or their honor, but never reckoned to feed the flock of God Whom as it were needful to reform, so is it also needful to confirm others, to admonish others, to encourage others. And who so fit for this, as they th • t as Paul are of greatest place in the Church?

2. Hence learn you patie • tly to suffer yourselves to be instructed, admonished, and exhorted. For if these things be needful for your Pastors and Teachers, how much more needful are they for you? Even so much more as ye are less taught in the word then they are. Whether then we write or speak unto you, suffer ye the words of exhortation and instruction from us gladly.

My second observation hence is from this, that there were now Bishops and Deacons there unto whom he might write. For hence I observe the great blessing of the Lord upon the preaching of the word. A little while before at the first preaching thereof unto the Philippians, it was so unsavory unto them, that they could not brook Paul and Silas, but cast them into prison: but now such a blessing the Lord had given unto the word preached by them, that the number of converts and believers was very great, insomuch that now they had Ministers to attend on teaching, and Deacons to attend on distribution, and an absolute ecclesiastical government as it may seem amongst them. This was the Lord's his doing: for Paul plants, and Apollos waters, but God gives the increase. And this increase he giveth as it pleaseth him, sometimes sooner, sometimes later. Upon one Sermon of Peter there were added unto the Church about three thousand souls. But at other times, and in other places, the seed of the word which both he and other of the Apostles did sow, lay oftentimes a good while in the ground, before it brought forth fruit unto the Lord. So in this City of Philippi, Lydia at the first received the word gladly: but in others it took root downward, and sprung up afterward, howsoever sooner or later, as in the primitive Church through the Apostles doctrine, the Lord added to the Church from day today such as should be saved; so doth he always make a blessing to follow upon the word, though unto us it seem oftentimes to perish. So he promised long since that he would, saying, Surely as the rain cometh down and the snow from heaven, & returneth not thither but watereth the earth, and maketh it to bring forth and bud that it may give seed to the sower, and bread to him that eateth; so shall my word be that goeth out of my mouth, it shall not return unto me void, but it shall accomplish that which I will, and it shall prosper in the thing whereunto I sent it.

Here then is a great comfort over our labors in our ministry with you that hear us. Though the word which we bring unto you be rejected and despised, and we reviled and persecuted, yet we faint not but are full of comfort, because we know that the Lord will give a blessing unto his word. Which howsoever it do not always appear unto us, yet shall it and doth at one time or other, break forth into the fruits of holiness and a saving knowledge in as many as are ordained unto life And still we know this, that his word always doth his will, and prospereth in that whereunto it is sent; so that this blessing always follows upon it, that God's name is thereby glorified, whether it be in them that be saved, or in them that perish. For as the Apostle saith, We are unto God the sweet savor of Christ, in them that are saved, and in them that perish. To the one we are the savor of death unto death, and to the other we are the savor of life unto life. And let this suffice for the inscription.

Now followeth the salutation, wherein the Apostle wisheth the Philippians all good from him which is the author of all goodness. And 1. is set down the thing which he wisheth unto them, grace and peace, understanding by grace the free favor of God wherewith he loveth his children, and by peace every blessing corporal and spiritual flowing from that fountain of grace. 2. Is set down unto whom he wisheth this grace and peace, viz: to all the Saints at Philippi, with the Bishops &c. 3. Is set down the author from whom and by whom he wisheth this grace and peace unto them, which is from God our Father as the fountain and first original, from whom cometh every good and perfect gift; and from the Lord Jesus Christ, as the means whereby every grace of the spirit is conveyed and derived unto us.

The first thing which here I note is, that the Apostle wisheth grace and peace unto the Philippians. The received manner of salutation among the Jews was this, Peace be unto you. So Amasia unto David, Peace, peace be unto thee, and peace be unto thine helpers. So the Lord unto Gideon, Peace be unto thee. So Christ unto his Disciples, Peace be unto you. So he taught his Disciples to say, Peace be to this house, wherein they wished all prosperity and good to them whom they so saluted. But after the full and clear manifestation of grace in the whole mystery of our redemption, still we see the Apostles salutations to be, grace and peace be with you. Wherein they do not only comprehend all blessings absolutely that are to be prayed for, whether for this life or that that is to come, but plainly demonstrate the fountain whence all other blessings do flow, and which principally is to be prayed for, be it in prayer for our selves, or for others.

3. Hence then I observe, what the things are which we must wish and pray for to our brethren, if we will wish them all good; and they are grace and peace; only two blessings of goodness in show of words, but indeed all the blessings of the God of Isaac unto Jacob and his seed forever. For what is grace? It is the love of the ever-living God wherewith he freely loveth and accepteth us in Christ Jesus. And what is peace? It is principally a tranquility and quietness in conscience, through the forgiveness of our sins by the grace and love of God toward us; but generally whatsoever goodness floweth from grace. Now we see the rich treasures of blessings stored up in these blessings of grace and peace. In the blessing of grace, there is given that which is the cause both of peace, and all good blessings whatsoever. For whence are our election unto salvation, our vocation unto the knowledge of the truth, our adoption into the sons of God, our justification unto righteousness, our sanctification unto holiness, our reconciliation with God, our hope of glorification in the heavens? Whence is it that we believe in the holy Trinity, that we are strong in hope, that we love God and our brethren, that we have peace with God and our own consciences, that we rejoice in the holy Ghost, that in our thoughts we think, in our desires we will, in our actions we do anything that is good? Are not all these things from the blessing of grace? Is not the free favor and love of God in Christ Jesus the cause of all these things? yes surely, because God loveth us in his well-beloved, therefore doth he thus enrich us with spiritual graces in heavenly things; and further giveth us the true possession of all temporal blessings, of health, wealth, strength, liberty, and the like, so far as he seeth it to be good and needful for us. So that in the blessing of grace all these things are given as in the cause. Now in the blessing of peace, are given all the good things themselves which proceed from that cause, whether they be spiritual graces, or temporal blessings. For so I understand and conceive hereof, that in the blessing of peace are given all things whatsoever are either certain tokens, or probable signs of peace with God. So that the spiritual graces of God, being certain tokens of our peace with God, and the temporal blessings of God being probable signs thereof, as adversity and trouble are probable, signs unto man of God's displeasure, even all these are given in the blessing of peace. What blessing then of God can we wish or pray for to our brethren which is not treasured up in the blessings of grace and peace, the one being the fountain of all good things, and the other being the good things themselves; the one releasing us from sin, the other freeing us from an evil conscience, the only two Fiends that trouble and torment us?

Will ye then learn in a brief and short sum, to comprehend whatsoever blessing is needful to be prayed for for your brethren? I think ye will be willing, for long prayers either for them, or for yourselves is very wearisome unto you; pray then for grace and peace unto them: First for grace, then for peace: for unto whom grace is given, peace shall be granted; but if grace be not first, peace shall not follow, no more then the streams run where the fountain is dried up.

2. In this Apostolical salutation I observe a most evident testimony of the Apostles love towards the Philippians, and consequently of their love toward their brethren that use it. For, beloved, how can I give a better testimony of my love towards you, then if with the Apostle I say unto you, Grace be with you, and peace from God our Father &c. Can I pray better for you then when I pray that the grace of God may abound towards you, that the love of God in Christ Jesus may be manifest in you? Can I wish you better then when I wish that you may have peace with God, peace within yourselves, & peace one with another? Can I desire better things at the hands of God for you, then that the grace of God may continually prevent and follow you, and that thence all spiritual graces and temporal blessings may be ministered unto you, both for this life, and that that is to come? Or can mine affection of love be more enflamed towards you, then when thus I pour out my soul for you, that so by grace ye may be released from sin, and the punishment thereof, and by peace from the pitiful throbbes of a tormenting conscience? Did not Moses, and Joshua, and Samuel, and David, and Daniel, and the rest of the Prophets thus manifest their love unto the people of God, by praying for them, and wishing all good things unto them? Did not our blessed Savior thus show his love towards his Apostles, and all them that should believe through their preaching, when he made that long prayer for them? And thus should we testify our love unto our brethren, even by Christian salutations, holy prayers, and hearty wishes for grace and peace unto them from God, &c.

But such testimonies are not now common: Nay he that shall now give such a testimony of his love unto any of his brethren by such a form of salutation, he shall be sure to be noted for his pains, and odiously to be traduced. Whereof as I see no reason, so neither do I think it meet, that this be the form of salutation whatsoever be the subject and matter of our writing. But to let that pass, is it not so, that there are strifes, debates, enuyings, hatreds, contentions, and divisions amongst us? Is it not so that we wound & kill one another, if not with swords, yet with tongues whet like swords, fastening lies, and slanders, and suspicions one upon another? Is it not so that we rather eat and devour one another, then wish one an others good? yes surely, the godly man may now sorrow with David and say, woe is me that I am constrained to dwell with Mesech, and to have mine habitation among the tents of Kedar. My soul hath long dwelt among them that be enemies unto peace. I labor for peace, but when I speak unto them thereof they make them ready to battle. And is it so with us, and can we say that we are so affectioned one unto another, as that we wish grace and peace from God one unto another? Nay, well may we flatter our selves, but in truth we cannot say so. For as they only love God that love their brethren, so they only wish peace from God unto their brethren, that love to live in peace with their brethren. Beloved, we are brethren: why should we then strive one with another? Why then should there be heart-burnings in one against another? Rather we should be at peace one with another, and wish grace and peace from God one unto another. Thus did the Apostle, and herein left an example for us to follow, that as he walked in love towards all the Saints in Christ Jesus, so we also should walk in love one towards another. Let therefore the same mind be in us that was in our Apostle, and let us from our very souls wish grace and peace from God one unto another. Let our greetings be with holy prayers, for abundance of all the Lord's mercies unto our brethren, and so let us testify our loving affection towards them.

3. In this Apostolical salutation I observe a brief sum of Christian religion, in the using whereof we show forth a most notable testimony of our faith. I can only note the points of Christianity briefly which it containeth, and must leave the serious consideration and meditation of them unto yourselves. The 1. point is, that all blessings, whether spiritual graces or temporal blessings bestowed upon us, are from God the father by Jesus Christ his son. So also saith the Apostle James, saying, 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. And so we confess when we pray for grace and peace, whereby all blessings are signified unto our brethren from God our Father &c. His name therefore for every blessing we have is to be blessed and praised forever, and that song of David is of all God's children to be taken up, Praise thou the Lord ô my soul, and all that is within me praise his holy name; praise the Lord ô my soul, and forget not all his benefits, &c.

The second point is, that only God is to be prayed unto for all blessings by Jesus Christ. So our blessed Savior hath taught us, where he teacheth us thus to pray, Our father which art in heaven, &c. And so we confess when we pray for grace and peace unto our brethren from God our Father &c. And as Peter said unto Christ, to whom shall we go, thou hast the words of eternal life? so I say, to whom should we pray for any blessing? Every good giving, and every perfect gift is from above &c. as even now we heard out of James. Friuolous therefore and impious is the invocation of Saints, whereby that honor is taken from God, which is chiefly due, and properly belongeth unto him, I mean prayer. For how shall any man call on him in whom he doth not believe? Or in whom shall any man believe but in God only? So then if only we be to believe in God, then are we only to pray unto God, and therefore not unto Saints.

The third point is, that the grace, and free favor of God in Christ Jesus, is the very fountain of all God's blessings bestowed upon us. So the Holy Ghost witnesseth throughout the whole scripture, saying, that we are justified freely by grace, that we are saved by grace, and that by the grace of God we are that we are whatsoever we be, and whatsoever blessing we have. And so we confess in effect, when we pray first for grace and then for peace. that from grace as the fountain, may flow peace and all the rivers of God's blessings. Mans merits therefore must stand aside, we may not hold any blessing of them, but only of grace. For as the Apostle disputeth of election, so may it be said of any blessing of God; if it be of grace, it is not of works, else were grace no more grace; and if it be of works, then not of grace, or else were work no more work. One of these excludeth the other, so that whatsoever is by the one is not by the other.

The fourth point is, that we are to believe in God the Father, and in Christ Jesus his Son▪ So our blessed Savior teacheth us where he saith, Ye believe in God, believe also in me; as if he should have said, ye believe in God, and so ye are to do, believe also in me, for so ye are to do. And so in effect we confess, when we pray unto God the Father, and Christ Jesus his Son for grace and peace unto our brethren. For as even now we heard, unto whom we pray in him we are to believe; as also again, in whom we believe unto him we are to pray. Accursed therefore be their infidelity that either deny there is, or doubt whether there be a God or no, and make a mock at the son of God. In whom now they believe not, at his presence they shall tremble, and cry unto the mountains and rocks fall on us, and hide us from the presence of him that sitteth on the throne, and from the wrath of the Lamb.

The fifth point is, that we are sure that God hath reconciled unto himself by Jesus Christ, and adopted us through him into his sons. So the Apostle telleth us, where he saith, that all things are of God which hath reconciled us unto himself by Jesus Christ; and that he hath predestinate us to be adopted through Jesus Christ unto himself, according to the good pleasure of his will. And so we confess when we wish grace and peace from God our Father: for if he our Father, then we his sons, and a reconciliation made between him and us. And therefore having finished all things, our blessed Savior saith, I ascend unto my father and your father, to my God and your God. Where give me leave by the way to put you in mind of one point, wherein of late it may be I somewhat erred. When last I spake of this point in handling of those words, unto God, even our Father, &c. I told you, that it was observed, that not any saith with Christ my Father, as many say with Thomas, my Lord my God. And so in deed it is observed by Zanchius on those words. But since I perceive by as faithful and diligent an observer of the scriptures, that Elihu speaking unto God saith, my Father let Job be tried &c. not indeed in our English translations, following the judgment of some of the Rabbins, but yet in the best approved Translations. So that it may not be a rule that none may say with Christ, my Father; but as we say, my God, and our God, so may we say, my Father, and our Father. And herein is the sweet comfort of all God's children, that we may cry unto God Abba, which is Father; that we may pray and say, Our Father, that we may wish grace and peace from God our Father: for if he be our Father, and we his sons, then are we also heirs of God, and heirs annexed with Christ. And let all the comforts in the world stoop unto this one comfort, the very souls joy of all them that have received the spirit of adoption.

The sixth point is, that Christ Jesus our Lord is our only Mediator, by whom only we have access in our prayers unto God, and by whom we receive whatsoever we have of God. So the Apostle witnesseth, saying, There is one God and one Mediator between God and man, which is the man Christ Jesus, by whom we go boldly unto God, that we may receive mercy, and find grace to help in time of need. And so we confess in effect, when we pray for grace and peace from God our Father, and from the Lord Jesus Christ, as the means by whom we are partakers of grace and peace: for so they are from the Lord Jesus Christ, as he is the means by whom they are conveyed and derived unto us from God, even our Father. The Saints therefore are no Mediators of intercession for us, either to bring us unto God, or to bring his blessings unto us. Our high Priest is able perfectly to save them that come to God by him, seeing he ever liveth to make intercession for them; and as to save them, so to give them all graces good and needful for them.

The most of the rest of the points I will conclude in one which is this, that Jesus Christ is God, which we confess when we pray for grace and peace from him; that he is the Savior of the world, which we confess when we call him Jesus; that he is that counselor and great prophet, that King and Prince of peace, that lamb of God slain from the beginning of the world to take away the sin of the world, which we confess when we call him Christ; and that unto him is given all power in heaven and in earth, which we confess when we call him Lord. If he therefore be with us we need not to fear who be against us. For he is our God, our Savior, our Lord, our Master, our King, our everlasting high Priest. I cannot prosecute either these or the rest of the points. By these you will conjecture the rest, and easily see the epitome of Christianity concluded in this short salutation.

LECTURE III.

NOw give me leave, before I come to that which followeth, to note one thing farther from the words already handled; and that is, the Apostles often using of the name of Jesus Christ in so few words. Out of the abundance of his heart his mouth spake, and still his mouth was filled with Jesus Christ, Jesus Christ, insomuch that three several times still he ingeminates Jesus Christ, Paul and Timothy the servants of Jesus Christ, to all the saints in Jesus Christ, grace be with you, and peace from God our Father, and from the Lord Jesus Christ. Which argueth that his comfort was in him, that his love was set on him, and that he was unto him, as the spouse speaketh in the Canticles, the chiefest of ten thousand. Hence then I observe a rule whereby commonly to discern what a man is, his speech commonly bewrayeth what he is. The worldling his tongue is still talking of the world, the covetous man of his money, the voluptuous man of his pleasure, the proud man of his rich attire, the delicate man of his dainty fare, the pot-companion of his cups, and the like, commonly talk most of the things they like best; and by their talk commonly they may be discerned what they are. And in this respect as it is with them that set their affections on things which are on earth, so is it with them that set their affections on the things which are above. They are still talking of the word of their salvation, of the commandments of the Lord, of the mercies of the Lord, and of the things that belong unto their peace; as David professeth of himself saying, My song shall be of mercy and judgment: with my lips do I speak of all the judgments of thy mouth: I talk of thy commandments, and have respect unto thy ways: I will talk of thy worship ô Lord, thy glory, thy praise, and wondrous works, my tongue shall be talking of thy righteousness all the day long, and I will tell of thy salvation from day today. But of all other things their delight is, in their hearts to muse, and with their tongues to talk of Jesus Christ. Here their hearts dance for joy, and the talking hereof is more sweet then honey and the honey-comb unto their mouths. Hereon they love, as it were, to dwell, and their tongues can never be satisfied with talking on him. And why? here is their comfort, here is their hope, here is their love, here is their crown of rejoicing. Here is their protector in all dangers, their reconciler unto God, their mediator between God and them, their Savior from their sins, and he that is made of God unto them wisdom, and righteousness, and sanctification, and redemption. Here is he in whom are hid all the treasures of wisdom and knowledge, of mercy and love, in whom alone the father is well pleased. And therefore here as men rauisht with joy, they cry, and cry again, holy Jesus, sweet Jesus, blessed Jesus: even as we see the spouse in the Canticles not to leave her bridegroom Christ Jesus after once she catch hold of him, but still cries, O fountain of the gardens, O well of living waters, and of the springs of Lebanon My wellbeloued is white and ruddy, the chiefest of ten thousand. His head is as fine gold, his locks curled, and black as a rauen &c. ad verse. 17. Thus the children of God love to talk of him whom their soul loveth, and thus commonly a man may discern who are saints in Christ Jesus. Commonly I say, not evermore certainly. For if good speech, and holy talk, and crying Lord, Lord, and often using of the name of Jesus Christ were a perpetual and certain rule of a good Christian, the dissembling hypocrite would be as good a Christian as the best. And a hard matter it is not to be deceived sometimes by the hypocrite. But commonly, I say, a man's speech bewrayeth what he is, holy, or profane. The ground of which note is that saying of our Savior, that of the abundance of the heart the mouth speaketh: and otherwise we cannot judge whereon the heart thinketh, but by that whereon the tongue runneth.

Hence then learn you, beloved, to make trial unto yourselves, and to give trial unto others, what ye are Your tongue and talk may tell yourselves, and do tell others, what ye are. What is it whereon your tongues love most to talk, and wherein ye take most pleasure when ye talk? Is it on the things which are on earth? It may be a token unto yourselves and others that ye are earthly minded. Is it on the things which are above? It may be a token unto yourselves and others that your conversation is in heaven. If ye love Christ Jesus, if ye take comfort in Christ Jesus, your tongues will be talking of Jesus Christ, and your hearts will rejoice, when your tongues are talking of him. As therefore the Apostle exhorteth the Colossians, so do I you, Let your speech be gracious always, and powdered with salt. Let the mercies which ye have in Christ Jesus be so sweet and comfortable unto you, that your hearts may delight always to muse, and your tongues always to talk of Christ Jesus. Let him be hid in your heart, let him break out in your tongue, and let him rejoice both the heart and the tongue, that so ye may have testimony within yourselves, and give testimony unto others, that ye are Saints in Christ Jesus. Now proceed we to that which followeth.

I thank my God] After the inscription and salutation, now followeth the body of the Epistle it self: wherein the principal scope and drift of the Apostle is to confirm the Philippians in the truth wherein they stood, that they might not only not decrease, but increase in all knowledge, and in all judgment. In this exordium or beginning of his Epistle, which is from verse 3. to 12. to testify his love toward the Philippians, that so they might the rather hearken unto him; 1. he signifieth his rejoicing on their behalf for the grace of God already bestowed on them. 2. he signifieth his assured hope of God's farther mercy towards them in performing the good work which he had begun in them. 3. he prayeth for their perseverance, & increase in all knowledge and in all godliness. His rejoicing on their behalf he signifieth, 1. in his giving of thanks unto God on their behalf. 2. in remembering them in his prayers unto God. 3. in praying for them with gladness. The grace of God already bestowed on them, for which he rejoiced in their behalf, is said to be, 1. their fellowship with other Churches in the gospel. 2. their perseverance therein from the first day they had received the gospel, till now that he wrote unto them. This is the general resolution of these words.

Now for the more particular opening of the meaning of them, in that in the beginning of his Epistle, he thanketh God on the Philippians behalf, he observeth his usual manner. For so he beginneth almost all his Epistles, as anon we shall hear. In that he saith, that he thanketh his God, he signifieth his bold, and near approach unto God in giving thanks, and in praying unto him. Again, in that he saith, that he hath them in perfect memory always in all his prayers for them all, he meaneth that as always he thanketh God for them all, so always in all his prayers unto God he remembereth them. And he addeth that his prayers are always poured out unto God for them with great joy and gladness of heart. Why? because, as he addeth the reason, of the fellowship which they had received in the Gospel. 1. Because they, as other Churches had received the gospel, and thereby had fellowship with the Father, and with his son Jesus Christ; and because they had continued in the truth from the first day of their conversion unto Christ, by his ministry until now that he wrote unto them. This was the cause of his thanksgiving; and his continual prayers, wherein he always remembered them, were, that they might continue in that grace, even in that fellowship which they had received in the gospel. It is then briefly as if the Apostle had thus said, I thank my God always on your behalf, for that fellowship which you have with the Father, and the Son, with us, and with other Churches by embracing the Gospel, and for your perseverance therein from the first day that I, and Silas, and Timothy preached it unto you unto now, and always in all my prayers unto God I remember you, praying for you, with gladness for the grace already granted you, that ye may continue and increase in that grace. This I take to be the meaning of these words.

The first thing then which here I note is, the Apostles beginning of his Epistle with thanksgiving unto God on the Philippians behalf. And so he beginneth all his Epistles with thanksgiving unto God on their behalf to whom he wrote, only his Epistles to the Galatians, and to Titus, and the former to Timothy excepted. And so Peter beginneth his former Epistle. Whence I observe, that thanksgiving unto God is a service principally requisite in a Christian. I exhort, saith the Apostle, that first of all, or above all things supplications, prayers, intercessions, and giving of thanks be made for all men. And in the former to the Thess • lonians, he willeth in all things to • iue thanks; for that this is the will of God in Christ Jesus. And not any sacrifice is more exactly commanded or described in Leviticus then the sacrifice of thanksgiving. Wherevpon, if we look into the practice of the saints of God, we shall find that they were never slack in this service. Melchizedek after Abraham's victory slacked not this service, but gave thanks unto the most high God which had delivered his enemies into his hand. Moses also and the Israelites after their deliverance from the Egyptians, and out of the red sea, slacked not this service, but sung praises unto the Lord. So did Deborah, and Barak, and Jehoshaphat, and many others after their victories over their enemies. And how often do we read that, as others of his servants, so our blessed Savior himself gave thanks unto his father? All which show clearly how requisite this service of thanksgiving unto God is, if either we will hearken to the precepts and exhortations of the Holy Ghost, or do as we have the saints of God, and our blessed Savior for example.

What then? Doth the Lord need the praises of man, or is he delighted with his giving of thanks? No, the Lord needeth them not, neither is he delighted therewith so much for his own sake. Yet doth he require them of us, and is delighted therewith for our sakes▪ for 1. in giving of thanks unto God, we acknowledge that to be from him, for which we give him thanks. 2. In giving him thanks, we show our selves well pleased and content with that spiritual grace or temporal blessing wherefore we give him thanks. 3. In giving him thanks, we return what we can unto the Lord, with humble confession that we can no more, nor that but by grace. Lastly, in giving of thanks unto God, we provoke him to bestow farther mercies upon us. All which things he requireth of us, and liketh well in us. And for these very reasons, besides the former, is thanksgiving unto God so requisite a service in a Christian.

Yet as requisite a service as it is, we fail as much in it as in any service. It may be, that being in peril, or persecution, or sorrow, or need, or sickness, or other like adversity we will make our requests known unto God in prayer and supplication, as the occasions are publicly or privately. But when the Lord hath heard our prayers, and gr • nted our requests; when he hath done more for us then we could desire or think. What giving o • thanks is there unto God either publicly or privately? For instance, now of late when the Lord opened the clouds of heaven, and threatened by rain to deprive us of that blessing of the fruits of the earth, which he had shown unto us in great plenty and abundance, then we poured out both public and private prayers in our Churches and in our houses, that it would please the Lord to send us such weather, whereby we might receive the fruits of the earth in due season. But now that the Lord hath sent us seasonable weather, and given us good hope of reaping the fruits of the earth in due season, in what Congregations publicly, in what house • privately is the voice of praise and thanksgiving heard? I instance only in this; but as it is in this, so is it in other things Not one of ten that sings the song of praise and thanksgiving after benefits received: it is too harsh a note, we cannot tune it: all, or the most part of us being liker unto those nine Lepers that never returned back to give God praise, then unto the stranger that returned. Beloved, by unthankfulness we provoke God's wrath▪ against us as much as by any sin; and therefore Paul reckons it up amongst the most heinous sins: but the sacrifice of thanksgiving is as pleasant and acceptable unto God as is any sacrifice; and therefore by David the Lord saith, who so offereth me thanks and praise he honoreth me, even with most excellent honor. Let us therefore cleanse our selves from this sin of unthankfulness, and let, as the Apostle exhorteth, our requests be shown unto God in prayer and supplication, with giving of thanks. The fouler that the sin of unthankfulness is, let us the more detest it: and the more requisite that thanksgiving unto God is, let us the more abound therein. Let us follow the counsel of the Apostle, and walk in Christ Jesus, rooted and built in him, and stablished in the faith, as we have been taught, abounding therein with thanksgiving.

The second thing which here I note is, the cause of the Apostles thanksgiving unto God, which is, because of the fellowship which they had in the gospel from the first day until then; 1. because they as other Churches had received the gospel, whereby they had fellowship with the Father, and the Son, and because they had continued in the truth from the first day of their conversion unto Christ by the work of his ministry unto now that he wrote unto them. Whence I observe a principal matter of our thanksgiving unto God, a principal cause why we should, upon the blessing bestowed upon us, give thanks unto God for it. In all things indeed is matter of our thanksgiving unto God. for every good giving and every perfect gift is from above, and cometh down from the father of lights &c. He created us, formed us, and made us, and that in his own image, in him we live, move, and have our being; he giveth health, wealth, peace, liberty, food, raiment, he sendeth rain from heaven, and fruitful seasons, delivereth in all dangers, comforteth in all troubles, helpeth in all needs, blesseth the work of our hands, and filleth us with plenteousness of all good things. And for all these we should, and have great cause from day today to tell out his praises with gladness, and to offer unto him the sacrifice of praise & thanksgiving. But yet is a more principal matter behind, which is the fellowship which we have with other reformed Churches in the gospel of Jesus Christ, and the continuance thereof so long time amongst us, the preaching of the word of our salvation amongst us, and the blessed increase thereof under a most gracious government. Here is indeed principal cause of rejoicing, and thanksgiving. for by our fellowship which we have with other Churches in the gospel, we have fellowship with the Father, and with his son Jesus Christ, as John witnesseth, saying, that which we have seen and heard, to wit the gospel, declare we unto you, that ye may also have fellowship with us, and that our fellowship also may be with the Father, and with his son Jesus Christ. By our fellowship in the gospel, we are called out of darkness into his marvelous light, and we which in time past were not a people are now the people of God, and we which in time past were not under mercy have now obtained mercy, as Peter witnesseth. By our fellowship in the gospel, we are borne again not of mortal seed, but of immortal, and are begotten unto a lively hope in Christ Jesus, as the same Peter witnesseth. And by our fellowship in the gospel, we are made wise unto salvation through the faith which we have in Christ Jesus, as witnesseth our Apostle. O blessed fellowship in the gospel, whereby we are made wise unto salvation, whereby we are regenerate, and begotten unto a lively hope in Christ Jesus, whereby we are called out of darkness into light, and of no people made the people of God, and whereby we have fellowship with Christ Jesus, which is the great end of the ministry of the gospel, that we may have fellowship with him, and walk in the light as he is in the light. Again, the continuance of our fellowship in the gospel from the first day of her Majesty's most gracious government over us unto now, our pereseuerance in the truth without being removed away unto another gospel, which is not another gospel, save that there be some which trouble you, and intrude to pervert the gospel of Christ, what a principal blessing is this of our good God unto us? Surely these are such blessings, as may well make us break out into exclamation with David, and say, What shall I render unto the Lord for these his great mercies towards me? I will receive the cup of salvation, and call upon the name of the Lord. I will offer a sacrifice of thanks-giving, & will call upon the name of the Lord. This was David's resolution upon deliverance from dangers by Saul, and much more upon such blessings as these have we just cause of such resolution, God being principally in this soft and still voice of the gospel.

Have we then such principal cause of thanksgiving unto our God for the fellowship which we have with other Churches in the gospel, and for the continuance of this fellowship from the first day unto now, even these forty years? This then 1. should teach us, willingly and gladly to embrace the gospel of Jesus Christ, when it is brought unto us. For if there be such cause of thanksgiving unto God for it being had, then surely is there great cause of gladly embracing it, when it may be had. And yet what dullness, and slackness, and coldness herein? In this congregation how is it embraced? I bear you record some of you, that ye do embrace it willingly and gladly, and I assure myself that from your hearts you thank your God for it. But others there are that seldom or never come unto the hearing of it; others that when they should hear it turn their backs, and depart away from the hearing of it; others that hear it sleepingly, or coldly, so that either it enters not in, or quickly after is choked by the cares of this world. Do these thank God for the fellowship which they have with others in the gospel? Nay they have none, and some of them will have no fellowship with others therein: and therefore unless at length they take hold of the grace that is offered them, they shall have no fellowship with the Father, or with Jesus Christ his son. As for you, beloved, that gladly embrace the gospel of your salvation, hold on your good course, thirst after it as the Hart doth after the water brooks, frequent the places where ye may hear it, lay it up in your hearts, that ye may not sin against the Lord, and let your mouths be ever filled with praises & thanksgiving to God for it.

Secondly, this should teach us to labor by all holy means to continue in the grace, and in the truth wherein we stand unto the end. For if it should so principally cause in us thanksgiving unto God, then should it also work in us all holy desire and labor, to be daily more and more stablished and strengthened in the truth of Christ Jesus, and in our fellowship with other Churches in the gospel. And yet how wavering are we many of us, and how quickly carried about with every wind of doctrine by the deceit of men, and with craftiness whereby they lay in wait to deceive? If a runagate Seminary that compasseth sea and land to make one of his profession, and when he is made, makes him twofold more the child of hell then he himself is, a sworn-vassal to that man of sin, a disloyal traitor to his Prince, an unnatural enemy to his country, if such a one I say, shall with feigned words creep into secret corners amongst us, and glosingly slander the truth of the gospel of Jesus Christ, and set abroche his own damnable heresies, how quickly do we listen unto them, and are led captive by them? Howsoever it be with us, it is thus in too too many places. But, beloved, let us know that whosoever transgresseth and abideth not in the doctrine of Christ hath not God. He that continueth in the doctrine of Christ, he hath both the Father and the Son. If there come any unto you, and bring not this doctrine, receive him not to house, neither bid him, God speed. I know they will tell you they bring the doctrine of Christ unto you; but do ye as the men of Berea did, which are much commended for so doing, examine it by the scriptures, and search whether it be so, and ye shall find it to be the doctrine of devils, as the Apostle speaketh, and as even by that place it will appear to be. Wherefore, beloved brethren, as now ye have fellowship with other Churches in the gospel of Jesus Christ, so continue therein: Let nothing be able to remove you from the truth wherein ye stand, but hold fast your good profession unto the end.

The third thing which here I note is, the Apostles bold, and near, and joyful approach unto God in his thanksgiving unto God, in that he saith, I thank my God. Whence I observe the manner of our thanksgiving unto God, how we should offer our sacrifice of thanksgiving unto him: And that is, 1. with such assurance of God's love in his mercies towards us, as that in our thanksgiving for them we dare boldly as sons say, I thank my God. for so shall our sacrifice of thanksgiving be acceptable unto God, if upon assurance of his love we boldly pour out our souls in praise unto him. And therefore the Apostle to the Hebrews exhorteth, saying, Let us go boldly unto the throne of grace, be it in prayer, or in thanksgiving, Let us go boldly unto the throne of grace, praying and giving thanks unto God through Jesus Christ our Lord. 2. Our thanksgiving should be offered with such willingness and cheerefullnesse from our hearts unto God, that we might say, I thank my God. So our Apostle in another place, I thank my God, I spake languages more then ye all. How cheerfully he openeth his mouth in praise of his God. And so shall our thanksgiving be pleasing unto God, if we offer it from the heart cheerfully; for he loveth a cheerful giver, as of alms unto the poor Saints, so of thanks unto his name. And how can I go unto him with greater cheerefullnesse and thank him, then when I go unto him as to my God, and say, I thank my God? 3. Our thanksgiving unto God should be offered up with such soul-melting passion and affection, that as if we had greater feeling experience in our souls of his goodness then others, and would be nearer him then others, we should say, I thank my God. for such the Lord loveth best as press the nearest unto him, and then the sacrifice of praise pleaseth most where the soul is tied the closest unto his God. These are the things in which the manner how we should offer up our sacrifice of thanksgiving consisteth, namely in faith and full assurance of God's love towards us, with all willingness and cheerfulness from our hearts, and with a soul-rauisht affection, as of a more then ordinary feeling-experience of God's goodness towards us. And this manner I take it may be observed from this that the Apostle saith, I thank my God.

Here then that cold and cursorie form of thanksgiving which commonly is used is utterly condemned▪ For what do we when the Lord hath remembered us in mercy, and done great things for us? I doubt not but there are who in their hearts cheerfully, and with their mouths joyfully say with the Prophet, thou art my God, and I will thank thee, thou art my God, and I will praise thee. But a great many of us like unto horses and mules which have no understanding either remember not, or regard not to give God thanks. A man may see it daily in many of us, that we come from our beds, and from our meals, as dogs from their kennels, and oxen from their stalls. Others of us have certain words of course, as to say, God be blessed, God be thanked, I praise God, I thank God, which being good words in themselves, yet are so coldly and cursorily uttered by us, as that a man may well see they have their beginning in the lips, and their ending in the air, but never pierce the heavens. But beloved, if we will have our voice of thanksgiving to break thorough the clouds, & to come unto the highest, we must use Mary's magnificat, and say, My soul doth magnify the Lord, and my spirit rejoiceth in God my Savior. As therefore it becometh us to be thankful, so let us remember in faith and full assurance of God's love towards us to pour out our souls in thanksgiving unto him, that so our sacrif ••• may be acceptable unto him.

LECTURE IV.

NOw farther the Apostle signifieth this rejoicing on the Philippians behalf, and his love towards them, by remembering them in all his prayers unto God, and by praying for them with gladness, when he saith, that he hath them in perfect memory always in all his prayers &c. It is usual with the Apostle in his Epistles, as to signify his thanksgiving unto God on their behalf unto whom he writeth, so to signify his remembrance of them always in his p ayers. But yet here the Apostle signifieth this his remembrance of them in his prayers in more then an usual manner. In the Epistle to the Romans, to the Colossians, the former to the Thessalonians, and to Philemon, he telleth them to whom he writeth, that he maketh mention of them always in his prayers. But here he tells the Philippians that always in his prayers he hath them all in memory, that always in his prayers he hath them all in perfect memory, that always he hath them all in perfect memory in all his prayers, that in all his prayers he remembereth them with gladness, each circumstance more then other importing his most careful remembrance of them in his prayers unto God, that they might continue in that grace wherein they stood, in that fellowship which they had with other Churches in the gospel. For therefore thanked he God, and was glad on the Philippians behalf, because of the fellowship which they had in the gospel from the first day until then, and therefore he prayed for them that they might continue in that grace, and in that fellowship with other Churches in the gospel.

The first thing then which here I note is, that on whose behalf the Apostle gives such thanks unto God, and is so glad, for them also he prayeth. Whence I observe, that whatsoever graces be bestowed on us, still prayer is needful for us, both that we pray for our selves, and that others pray for us. For neither is any grace so perfect in any, neither are all graces so complete and full in any, but that both he hath need of perseverance and increase in that grace wherein he standeth, and to have other grace, supplied which he wanteth. Abraham full of blessings, yet wanteth a child, and he must pray that he may not go childless. Isaac full of blessings, yet his wife is barren, and he must pray unto the Lord for his wife to make her womb fruitful. Jacob full of blessings, yet he is in danger of Esau his brother, and he must pray unto the Lord, I pray thee deliver me out of the hand of my brother, from the hand of Esau. Neither is any so enriched with all graces, but that his requests are to be shown unto God in prayer and supplication for the supply of some. And as not any are enriched with all graces, so not in any is any grace so perfect, but that he hath need to bend the knees of his soul unto God in humble prayer for perseverance and increase in that grace wherein he standeth. David's delight in the law of the Lord, in his statutes, and in his testimonies was as great as a man's could be, as himself showeth, saying, Lord, what love have I unto thy law, all the day long is my study in it. Thy statutes have been my songs in the house of my pilgrimage: thy testimonies have I claimed as mine heritage forever; and why? they are the very joy of my heart. And yet his prayer is, O teach me thy statutes, O cause thou me to make much of thy law, incline my heart unto thy testimonies, and not unto covetousness: and as he hath done, he hath left us an example so to do, be we never so zealous of the law of God. The Apostles likewise it is like, were as strong in the faith as any man is, and yet they prayed unto the Lord, Lord increase our faith, and therein left an example for all the children of God to follow until the day of Jesus Christ, be they never so stablished in the faith. Never any so zealous of God's glory and holy worship, but he had need even in respect of himself to pray, hallowed be thy name. Never any had his conversation so much in heaven, but that he had still need to pray, thy kingdom come. Never any man's will so conformed unto God's will, but that he had still need to pray, thy will be done in earth as it is in heaven. Never any man so filled with plenteousness, but that he had still need to pray, Give us this day our daily bread. Never any man's sins so wholly pardoned, but that in regard of his continual slidings he had still need to pray, forgive us our trespasses, as we forgive them that trespass against us. Never any man so freed from temptation, and from the devil, but that he had still need to pray, Lead us not into temptation, but deliver us from evil. And therefore our blessed Savior hath appointed this form to be used by all the faithful, unto what degree of perfection soever they be come even to the end. So that whatsoever graces be bestowed on us, yet still is prayer needful for us. Neither only that we pray for our selves, but that others also pray for us. We are not many of us better then was Timothy, that faithful servant of Jesus Christ: yet for him Paul poured out prayers night and day, and no doubt it was needful for him. We are not the best of us like unto Paul that elect vessel of Jesus Christ, yet he requested the prayers of the faithful for him, that utterance might be given unto him, that he might open his mouth boldly to publish the secret of the gospel, and that therein he might speak boldly as he ought to speak. He was one that feared not the face of man, that kept nothing back, but delivered his message always faithfully and boldly: yet for this grace he thought the prayers of the faithful needful for him, & therefore craveth them not only of the Ephesians, but likewise of the Colossians in his epistle to them.

Far therefore be it from us, beloved, to say as the manner of some is, unto any of God's children, bestow your prayers where you list, I need not your prayers, I care not for your prayers, pray for yourself, all your prayers will be little enough for yourself, I will pray for myself. These be the words not of them that abound with grace, but of them that are not taught in the word, nor know how much the prayer of a righteous man availeth, if it be fervent. Far likewise be it from us once to dream of any such perfection in our selves, but that we have still need to pray, to abound more and more in all grace, and in all things daily more and more to grow up into him, which is the head, that is Christ. For be it our predestination, our election, our adoption, our reconciliation, our justification, which are as sure unto all the sons of God as that God is true, yet even in respect of these have we need always to pray that the assurance of them may be daily more and more sealed unto our spirits by the pledge of God's spirit. Again, be it our faith, our hope, our love, our knowledge, our judgment, or the like, which are the work of God's own finger in all his children, yet in respect of these have we need always to pray for continual increase, and all godly growth in them. Yea be it whatsoever grace wherein we are so stablished that we are sure we cannot finally fall from it, yet are we still to pray for perseverance therein, because he will have all them so exercised, whom he will confirm unto the end. Whatsoever graces therefore the Lord hath bestowed upon us, yet still let us pray unto him either for our farther assurance and confirmation, or for perseverance and increase in them. Let us pray for our selves unto the Lord for every grace needful for us, and let us request to be commended by the faithful in their prayers unto God. This is our wrestling with the God of Jacob, and thus wrestling we shall surely prevail. for so he hath promised, and faithful is he th •• hath promised.

The second thing which I note is, that the Apostle in his prayers for the Philippians prayed for them all: for so he saith, that he had them in perfect memory always in all his prayers &c. Whence I observe, how in our prayers for the Church we ought to be affected towards it, namely, that so in our prayers we commend the whole Church unto God. For what though in the Church, all be not knit together in one mind and in one judgment? what though all be not alike forward in acknowledging and embracing the truth? what though many things be done in the Church through contention, or vain glory? The Apostle knew well that it was thus in the Church at Philippi, as many evidently appear by sundry places in this his Epistle: yet in his prayers unto God for them, he took no such notice of these things, as that he did seclude any of them out of his prayers unto God, but jointly he commended them all in his prayers unto God Right so we, in our prayers for the Church, we should not easily take notice of every contention, of every defect, of everything that may offend in the Church, so to seclude any out of our prayers unto God, but in a Christian affection towards all, and in an holy desire for all, we should commend the whole Church in our prayers unto God. It was such an ordinary practice with our Apostle, both to give thanks unto God for all them to whom he wrote, and likewise to pray for them all, notwithstanding that many things were amiss amongst them, that we are not to doubt, but that we are so to do as we have the Apostle for an ensample. Look into his Epistles, and by the beginning almost of all of them, ye shall see that this was his ordinary practice, leaving us therein an ensample, that as he did so we should do. And the reason is plain: for doth not the Apostle in writing his Epistles unto the Churches, still write as unto the beloved of God, and unto Saints in Christ Jesus, still entitling the whole Church unto which he wrote, unto these titles without exception of any? Or doth the Apostle so, and are not we to do so? Or are we to do so, and not to commend the whole Church in our prayers unto God? The reason I take it inferreth the point, and commendeth unto us that general care of commending the whole Church in our prayers unto God.

A good lesson, and well worthy the learning of many in these our days▪ for as it fareth more privately and particularly amongst men, so doth it fare more publicly and generally in the Church. Amongst men ordinarily every trifling matter is enough to cut off all love and friendship amongst us, nay to breed great hatreds, and enmities amongst us, nay to set us at such odds, that rather we will banne and curse one another, then pray one for another. And if we differ in judgment one from another about some matters of the Church, then nothing on one part but carnal gospellers, and time-seruers; nothing on another part but sacrilegious persons, schismatical persons, troublers of the state, and hypocritical dissemblers, nothing but slandering and forging things never writ or spoke, nothing but such uncharitableness, as that it may be feared that on some part there is little praying for the other, unless it be to confound them. Neither is it otherwise more publicly and general • y in the Church, if we may judge by outward appearances. Some parts of the Church unto some seem to have so many defects and blemishes, so many superstitious rites and ceremonies that they cannot brook them, they cannot abide in them, they cannot pray with them, I know not whether they do pray for them. And of others, other parts of the Church, because of their form of government, are so misliked, that they cannot with patience hear of them, and therefore it is like do not in all their prayers remember them. But these and all such might hence be better lessoned, and such uncharitableness, if any such be in them, reformed. Let us, beloved, be otherwise minded. Howsoever there be things amiss in the Church, let us not seclude any out of our prayers unto God, but let us commend in our prayers the whole Church unto God. In our prayers unto God let us abandon all cogitation either of private quarrels one with another, or of public contentions in the Church, and let us pray each for other, and all of us for the whole Church unto the Lord fervently. Let the same mind be in us, that was in our Apostle, and let us always in all our prayers have all the saints in Christ Jesus in perfect memory.

The third thing which here I note is, the thing for which the Apostle prayed in all his prayers for them; and that was the same in substance with that wherefore he gave thanks unto God. For as his thanksgiving unto GOD on their behalf was because of the fellowship which they had in the gospel from the first day until then; so his prayers unto God for them were that they might continue in that fellowship which they had in the gospel unto the end. Whence I observe a very material point to be remembered in our prayers unto God, both for the whole Church, and for our selves; which is continuance in the fellowship of the gospel, that our Church may continue in that fellowship which it hath with other reformed Churches in the gospel, and that we may continue grounded and stablished in the truth wherein we stand. Here is indeed principal cause of prostrating our selves before the throne of grace, and pouring out our souls in prayer unto our God, whether we look unto the curse in the wanting, or unto the blessing in the enjoying of the glorious gospel of Jesus Christ. For what greater curse or plague of God could fall upon us then that our candlestick should be removed from us, that a famine of the word should be sent amongst us, that the gospel of our salvation should be translated from us to another people? The Lord threatening to bring a fearful judgment on the Church of Ephesus, if they should not repent, and return to their former love, saith, Remember from whence thou art fallen, and repent, and do the first works; or else I will come against thee shortly, and will remove thy candlestick out of his place. What is that? that is, he will remove his Church from thence, by taking his gospel from them. Even as our blessed Savior also threatened the Jews, saying, The kingdom of God shall be taken from you, and given to a nation which shall bring forth the fruits thereof. So the Prophet threatening a heavy judgment upon the rulers of Israel, Behold, saith he, the days come, that I will send a famine in the land, not a famine of bread, nor a thirst for water, but of hearing the word of the Lord; which how grievous a famine, and how heavy a judgment it is, appeareth by that of Solomon, where he saith, that where there is no vision, .i. no sincere preaching of the word, no sound fellowship in the gospel, there the people perisheth, even perisheth both in soul and body.

And as the curse and judgment is great and grievous of wanting, so is the blessing and benefit of having this fellowship in the gospel exceeding great and happy. for it is indeed our very life and soul, whereby we are begotten, borne, and nourished unto everlasting tife, as Peter witnesseth. It is the lantern unto our feet, and the light unto our steps to bring us to the City of the living God, the celestial Jerusalem, and to the company of innumerable Angels, and to the congregation of the first borne which are written in heaven, and to God the judge of all, and to the spirits of just and perfect men, and to Jesus the mediator of the new testament, and to the blood of sprinkling that speaketh better things then that of Abel. By it we are called out of darkness into light, instructed in the way of God perfectly, grounded and stablished in the faith, and made wise unto salvation; for it is the power of God unto salvation unto everyone that believeth. See then whether here it be not principal cause for us to pray for our Church, that in it the gospel of our salvation may forever be freely and sincerely preached; and for our selves that we may continue in that grace wherein we stand by the gospel of our salvation. Yes surely, if either fear of as great a plague of God's wrath as can fall upon us may force us to pray, or desire of as great a blessing of God as can befall us may persuade us to pray: we have great cause even to pour out our souls in prayer and supplication unto our God, for the blessed continuance of that fellowship which we have with other Churches in the gospel, that as now, so ever this grace may be continued upon us. Yea beloved, if ye shall but cast your eyes abroad into the land, ye shall find that there is great cause thus to pray. For how doth Atheism and abominable irreligion spread it self, and over-spread the whole face of the land? Hath it not nestled it self on hie, and said within it self, who shall bring me down to the ground? How doth Papism and out-worn Pelagianism now shoot out the head, and break out in many places, as if now the day approached wherein they may say, so, so, thus would we have it? How hath cunning policy broken the neck of Christianity, and now so swaieth that it carrieth all almost with it? What neglect and contempt of the word is there in all places? And what else are these but forerunners of a fearful judgment to follow? What else do these threaten, but the removing of our candlestick from us? Beloved, shall we see and know these things, and shall we not pray? Let us pray at evening and at morning, and at midday; let us pray and that instantly, that this judgment may never fall upon us, that this light of the gospel may never be put out, but that it may shine amongst us, from generation to generation until the day of Christ Jesus. The more that the danger is, let us pray the more fervently, and let us not give our selves any rest, but still pray unto the Lord for our continuance which we have with other reformed Churches in the gospel.

The fourth thing which here I note is, that the Apostle thus prayed for the Philippians always in all his prayers. Whence I observe with what constant assiduity and carefullnesse, we ought to pray for our Church, and for our selves, that we may continue in the fellowship which we have in the gospel: we should never pray but always in our prayers, this prayer for our Church and for our selves should continually be remembered, that the fellowship which we now have with other Churches in the gospel may forever be continued unto us. To pray always, and not to faint or give over is a thing much commanded by the Holy Ghost. Continue in prayer, saith our Apostle. And again in another place, Pray continually. And to the same purpose is that parable of the importunate widow in the gospel. All which places show us the necessity of prayer, that whensoever we stand in need we have recourse unto God by prayer, so the constant perseverance that is to be used in prayer, that howsoever for some time we seem to pray and be not heard, yet we faint not, nor give over, but still pray, and that instantly. Now as we are to pray, and to pray always, so always in all our prayers this is to be remembered, that we pray that the Lord his way may be known upon earth, and his saving health among all nations, that the preaching of the gospel may be fruitful unto us, and unto the whole Church, that the word of the Lord may have free passage, and be glorified, that we may continue grounded and stablished in the faith, as we have been taught in Jesus Christ, that we and our whole Church, may continue in the fellowship which we have with other Churches in the gospel. This the example of our Apostle teacheth us to do, who in that he did for others, left us an example what to do for our selves, and for others.

Yea but is not the Lord always more ready to hear then we are to pray, and hath he not said, that whosoever asketh receiveth, that he that seeketh findeth, and that to him that knocketh it shall be opened? Or if it be so, what needeth it always in all our prayers thus to pray as hath been said? True it is, that whosoever asketh receiveth, and that the Lord is more ready to hear and to grant our requests, then we are to pray and call upon his name. for commonly he preventeth us with his blessings, and whatsoever it is that we have by prayer, he it is that teacheth us to pray for it as we ought. But some things we ask often and receive not, because we ask amiss: and some things he hath appointed so to be granted, if they be continually asked. And of this sort is this thing whereof we now speak. He will, as it shall be for his glory, continue us in the fellowship which we have in the gospel, if we continue to ask it in faith, and faint not.

This then may teach us, of what weight and moment our continuance in the fellowship of the gospel is. It is not a thing which happeneth by fortune, or which human policy effecteth, but only it is of God, and therefore always in all our prayers we are to pray unto him for it. Let us therefore pray unto the Lord without ceasing for this grace; let us never forget to commense this suite in our prayers unto God, let us always pray for it, and not faint.

The fifth thing which here I note is, that the Apostle prayed for the Philippians with gladness, because of their growth in godliness, and in the knowledge of Jesus Christ by the work of his ministry. Whence I observe a necessary care which ought to be in the whole Church, I mean in all them that are taught in the word, and that is, that they so profit and increase in all knowledge and judgment, in all godliness and holy conversation, that their Pastors and Teachers may pray for them with gladness. Such a care it may seem that the Romans had, unto whom the Apostle giveth this testimony, that their faith which was published, and their obedience which was come abroad much gladded him. Such a care it may seem that the Colossians had, unto whom the Apostle giveth this testimony, that though he was absent in the flesh, yet was he present with them in the spirit, rejoicing and beholding their order, and their steadfast faith in Christ. And such a care ought all the people of God to have, that they which watch for their souls as they that must give accounts unto God for them, may now pray for them with gladness, and afterwards give their accounts for them with joy and not with grief.

But this care is not common among the people. for where the Pastor in an holy care for his people prayeth for them, he prayeth for them in many places with great heaviness; with heaviness I say for their neglect and contempt of the word; with heaviness for their ignorance in the things that belong unto their peace, and unwillingness to be instructed therein; with heaviness for their ungodly conversation, and unchristian walking; with heaviness for spending his strength in vain, and for nothing amongst them. He prayeth, but his soul mourneth, because he cannot gain them unto Christ Jesus; he prayeth, but his soul mourneth, because they run, and needs will run headlong to the devil. So little care commonly there is of profiting by the ministry of the word amongst them that are taught in the word.

Beloved, let it never be said so of you, but let your care be that they which labor in the word amongst you may pray for you with gladness. Lay apart all filthiness and superfluity of malicioiusness, and receive with meekness the word that is graffed in you, which is able to save your souls. Follow the truth in love, and in all things grow up into him, which is the head, that is Christ. Let your conversation be such as it becometh the gospel of Christ, and strive to increase in all good things with all godly increasing: for so, and so only shall we have cause to pray for you with gladness.

Lastly, in that the Apostle having taught the Philippians the way of truth, giveth thanks for them, prayeth for them, and that with gladness, because of the fellowship &c. Hence I observe a duty of the Pastors of the Church, which if time had given leave, and the place had been so convenient should principally have been stood upon, and that is, that the Pastors are not only to teach their people with the wholesome word which cannot be reproved; but they are also to pray for them that the word may have a blessing among them, that they may grow and increase thereby in all knowledge and holiness to the Lord; they are to be glad in their souls for their profiting in the word of grace, and they are to give thanks unto God on their behalf, when they see their order, their steadfast faith in Christ, their growth in godliness, and righteousness, and holy conversation. This should be, and might be, and I wish it were, and if it be not it is their peril in whom it faileth to be.

LECTURE V.

NOw give me leave briefly to note one thing further from those words, and that is, that both our thanksgiving, and our praying are always to be unto God. Our thanksgiving, because all deliverance in dangers, all comfort in troubles, all help in time of need, all spiritual graces in heavenly things, and all corporal blessings whatsoever are from him, the father of all mercies, and giver of all goodness: for every good giving and every perfect gift is from above, and cometh down from the father of lights. He upholdeth all such as fall, and lifteth up all those that be down: the eyes of all wait upon him, and he giveth them their meat in due season: he openeth his hand, and filleth all things living with plenteousnes. He killeth and maketh alive, bringeth down to the grave and raiseth up, maketh poor and maketh rich, bringeth low and exalteth. He is our rock and fortress, our strength and shield, and he that delivereth us in all time of danger. He is the father of mercies, and the God of all comfort, which comforteth us in all our tribulation that we may be able to comfort them which are in any affliction by the comfort wherewith we our selves are comforted of him▪ He succoreth us when we are tempted, and suffereth us not to be tempted above that we be able, but giveth the issue with the temptation that we may be able to bear it. He created us, formed us, and made us for his own glory. In him we live, move, and have our being. He blesseth us with all spiritual blessings in heavenly things in Christ, having chosen us in him, predestinate us to be adopted through him, redeemed us through his blood, justified us, and sanctified us, washed and cleansed us from our sins in him, and begotten us by faith unto a lively hope in him. In one word, he is all in all things unto us. Unto whom then should we sacrifice the calves of our lips, and offer the sacrifice of praise and thanksgiving, but unto him of whom, through whom, and for whom are all things, and by whom we have all blessings in good things, and deliverance from all evil, even God blessed forever?

And as for these reasons we are always in all things to give thanks unto the Lord, so for the same reasons we are always to pour out prayers and supplications unto him, as we have need either of blessings in good things, or deliverance from evil. And therefore we read that ever the faithful when they had need either of blessings in good things, or deliverance from evil, they had their recourse unto God by prayer, and as they were occasioned by blessings in good things, and deliverance from evil, so they poured out their souls in thanksgiving unto the Lord. Moses, and the children of Israel, when Pharaoh and the Egyptians pursued them, cried unto the Lord with strong cries, insomuch that the Lord said unto Moses, wherefore criest thou unto me? And when they had seen the mighty power which the Lord shown upon the Egyptians, they sung unto him the songs of praise and thanksgiving. So Jehoshaphat, and Judah, and Jerusalem when the Moabites and Ammonites came against them to battle, prayed in the courts of the Lord's house and said, O Lord God of our fathers art not thou God in heaven? and reignest thou not on all the kingdoms of the heathen? &c. And when the Lord had given them a marvelous victory over their enemies, they assembled themselves in the valley of Berachah or blessing, and there they blessed the Lord. So Hezekiah when he was sick turned his face to the wall, and prayed to the Lord, and said, I beseech thee Lord remember now how I have walked before thee in truth, and with a perfect heart &c. And when the Lord had restored him unto health, he sang the song of thanksgiving unto him, and said, the Lord was ready to save me, therefore will we sing my song all the days of our life in the house of the Lord. So Hannah being barren prayed for a child unto the Lord, and wept sore: and when the Lord had granted her request she thanked God and said, Mine heart rejoiceth in the Lord, my horn is exalted in the Lord, my mouth is enlarged over mine enemies &c. And what should I more say? The time would be too short for me to tell you of David, Daniel, Samuel, and the rest, which as they stood in need either of blessings in good things, or of deliverance from evil, made their prayers and supplications ever unto the Lord; and again, as they were occasioned either by blessings or deliverances offered their sacrifice of praise ever unto the Lord. Thus they were taught, and thus by the word, and by their example we are taught for all things to pray unto the Lord, and in all things to give thanks unto the Lord.

Beware then, beloved, of them that with feigned words teach you to give thanks, or to pray unto Saints ••• erally, or jointly, as to God and our Lady, to God and S. George, or the like. for wherefore should we either pray, or give thanks unto them? Do they hear us, or know what we say or think? Isaiah saith, that Abraham knoweth us not, and that Israel is ignorant of us; where the ordinary gloss citeth Augustine saying, that the dead, even Saints, know not what the living do. And Solomon saith, that the Lord only knoweth the hearts of the children of men. Do they help us, or give anything unto us? The Psalmist saith, that the Lord giveth both grace and glory; neither dare it be avouched that the Saints give grace or glory, or are the authors of any blessing. Or doth any commandment or example in the holy scripture warrant us to pray, or to give thanks unto them? Themselves grant that there is no warrant in the scripture from commandment or example to pray or give thanks unto them, as unto the authors of any grace, or glory, but only as unto intercessors before God for us. And yet in their practice it is most plain that they do not only pray unto them, to pray for them, but to preseure them, to have mercy upon them, to bring them to the kingdom of heaven &c. But admit that they pray unto them only as unto mediators and intercessors betwixt God and them. Saith not the Apostle, that there is one mediator between God and man, which is the man Christ Jesus. How then do they make moe mediators? Christ Jesus, say they, is • our only immediate mediator before God, but the Saints are mediators unto Christ, & therefore we conclude our prayers always saying, by Jesus Christ our Lord. Wherein also they deceive the world: for by their own portice it appeareth that they have many prayers both unto Marie, and to other Saints, in the conclusion whereof they use not to say, by Christ our Lord. But to let that go, are the Saints our mediators unto Christ to convey our prayers unto him, and Christ our Mediator unto God to convey our prayers from the saints unto God? By this shift then it cometh about that Christ is not the mediator between God and us, as the Apostle affirmeth, but between God and the saints, and the Saints mediators betwixt Christ and us. And this is the hand that they make by praying unto Saints as unto mediators of intercession; they thrust Christ Jesus out from being mediator betwixt God and us, and they do in truth pray unto the saints as unto the authors of grace.

But admitting that they pray only unto them as unto intercessors betwixt Christ and us, I demand what commandment or example there is in the scripture to warrant us to pray at all, or to give thanks at all unto them. Jacob, say they, prayed unto an Angel. If he had prayed unto a created Angel, this had not proved ought for invocation of Saints. But it was unto that uncreated Angel of the covenant, even Christ Jesus, with whom he had wrestled, and prevailed, that he prayed unto, as both the circumstances of that place, and conference of it with other places prove. Well, say they, Moses praying, and saying thus, remember Abraham, Isaac, and Jacob thy servants, hoped to have his prayers heard by the merits of those holy men. But it is most plain by that place that Moses pleadeth not the merits of Abraham, Isaac, and Jacob, but only presseth the covenant and promise made with them, as the words immediately following show, where it is said, to whom thou swarest by thine own self, and saidest &c. Yea but, say they, the place in the Apocalypse proveth most plainly that the Saints in heaven do offer up the prayers of the saints on earth, where it is said, that the 24 elders fell down before the Lamb having golden violls full of odors, which are the prayers of the saints. But this place maketh no more to this purpose then the rest: for 1. it is a vision, and nothing so done as here is set down; and therefore no clear argument will hence be drawn. Again, here is nothing spoken of the saints in heaven: for it is generally agreed upon that the 24 elders represent the Church militant here on earth, whose conversation is in heaven, whose golden violls full of sweet odors were their own prayers poured out of faithful hearts unto the Lord. Lastly, they say that praying one unto another here on earth to be assisted by their prayers is lawful, therefore prayer unto Saints in heaven is lawful. But to this we answer, 1. that to desire one another's prayers is warranted by the word, which they grant: but to request the prayers of the Saints departed hath no warrant in the word, howsoever they contend the contrary. 2. There is no such reason of desiring the prayers of the Saints in heaven, as of desiring one another's prayers: for we know one another's necessities, but they know not our necessities, as hath been proved. 3. Our praying one for another to be holpen by their prayers is a godly request to our brethren, but no religious invocation of them, as by their merits or worthiness to be brought into God's favor, such as is prayer unto Saints. And as we are in a Christian sort to give thanks one unto another for benefits received, so are we in a Christian sort to request one another's prayers. But that religious thanksgiving, and that religious invocation whereof we now speak are in no sort due to any but to God. So that the Saints departed not knowing what we say or think, nor giving either grace or glory to us, nor any way warranted by the scriptures to have such honor given unto them, we conclude that we are not to pray, or to give thanks to them.

Nay absolutely we say that it is utterly unlawful to pray, or give thanks to them. For 1. prayer and thanksgiving are honors only due unto the Lord, and therefore he saith, Call upon me in the day of trouble, and I will deliver thee, and thou shalt glorify me, praise me, give thanks unto me. Where albeit the word (only) be not expressed, but it be said, Call upon me &c as neither it is expressed in Deuteronomy, but said, thou shalt fear the Lord thy God, and thou shalt serve him; yet as our Savior Christ showeth, that it is there to be understood by his adding of it, and saying, him only shalt thou serve; so is it plain that in this place where the Prophet speaketh of the same thing it is understood, as if he had said, Call upon me only, and I will deliver thee, and thou shalt glorify me only. Therefore it is utterly unlawful either to pray, or to give thanks unto the Saints, unless we will communicate that to others which belongeth unto him, and so make other God's beside him, and with him, contrary to the commandment. 2. It is unlawful to believe in them, which they will grant, therefore unlawful to pray, or to give thanks unto them: for so it is written, How shall they call on him in whom they have not believed. 3. To pray unto Saints is injurious unto Christ, who is ordained the only mediator between God and us, who sitteth at the right hand of God and maketh continual request for us, unto whom we may go boldly, and for whose sake, whatsoever we ask the Father in his name he giveth it us. Many other arguments of like weight might here be brought to the same purpose. But these for this time may suffice.

Neither let any man think that because we thus teach, we make not that reckoning of the Saints departed which we ought. Yes, beloved, of the blessed Virgin Mary we say, that she was blessed above other women, that she was dearly beloved of God, that she was adorned with excellent gifts and graces of God's holy spirit, and that her memory is to be reverenced forever: and of all the Saints departed we say, that their memory is blessed, and that they are to be commended unto the Church, that by their doctrine and examples others may be strengthened in true faith, and inflamed to follow true godliness: yea and that in a general desire both for us, and for themselves, and for all the elect of God, they pray that the day of our refreshing were come, and that all the people of God were joined in one, and that their enemies were vanquished and destroyed: and farther, that it may be that God sometimes may reveal some things in particular unto them at his pleasure, and as it seemeth good unto him. Only as the Holy Ghost hath taught us, so we teach you, that in the word is nothing written whereby to prove that they know our affairs in particular, that they pray for us in particular, or that they do anything for us in particular, and therefore that we are not to pray unto them, or to give thanks unto them, but only to the Lord, to whom alone that honor is due. Give thanks therefore ô Israel, unto God the Lord in the congregations from the ground of thine heart. Pray unto the Lord, as David did, evening and morning, and at mid-day, and that instantly. As your occasions are for blessings in good things, or deliverance from evil, so let your requests be shown unto God in prayer and supplication with giving of thanks. Yea in the midst of troubles give thanks unto the Lord, that ye are not overcome of them, and pray unto the Lord that he will give you patience in them. And amongst all things, give thanks unto the Lord for that fellowship which ye have with other Churches in the gospel, and pray unto the Lord that ye may continue in that grace wherein ye stand, through the gospel of your salvation unto your lives end.

And I am persuaded] As before the Apostle testified his love toward the Philippians, by his rejoicing on their behalf for the grace of God already bestowed on them, so now likewise he testifieth his love towards them, by signification of his assured hope of God's farther mercy towards them, in their perseverance in the same grace unto the end. Where 1. he signifieth his assured hope of their perseverance, verse. 6. 2. He setteth down the reason which caused him so assuredly to hope thereof, namely their piety, and his love of them, v. 7. 3. He maketh earnest protestation of his love towards them, verse. 8. For the first, the Apostle showeth his great confidence and assured hope of their perseverance, when he saith, I am persuaded of this same thing &c. And closely he implieth a reason of his confidence, drawn from the constant immutability of God in his doings, when he saith, that he which hath begun &c. for it is as if he had thus reasoned: God is constant in his doings, so that look what he beginneth that he finisheth, therefore I am persuaded that he which hath begun this good work &c. Now it is to be noted that the Apostle saith not, I am persuaded that God which hath &c. but that he which hath begun, whereby he implieth that the beginning of that, as also indeed of every good work, was alone from God. for if it had been from any other, then they should not have understood him to have spoken of God, when he said, that he. Again, it is to be noted, that the Apostle saith not, I am persuaded that you which have begun well, shall also end well, but that he which hath begun &c. grounding his persuasion not on their virtue and constancy, but on the constant immutability of God which had begun a good work in them. Now the good work which he had begun in them was their embracing of the gospel, whereby they had fellowship in the gospel with other Churches, which was indeed a special good work, and such as they that persecute them in whom God hath begun this good work, make but vain brags of their good works. I am then, saith the Apostle, persuaded that he that hath begun this good work in you of embracing the gospel, will perform it, .i. will confirm and stablish you in it, or will finish and perfect it until the day of Jesus Christ, when he shall come and change your vile bodies, that they may be fashioned like unto his glorious body: for albeit by the day of Christ, might be meant the day wherein the faithful die in Christ, yet by the day of Christ I rather understand here the day of Christ his second coming in the flesh in the last day, as also it is understood in the next chapter verse. 16. because the Apostle speaketh not only of them that then were at Philippi, • ut of the Church also which afterward should be there until the second coming of Christ. Thus much of the sense of the words.

The first thing then which here I note, is the ground of the Apostles confidence of the Philippians perseverance. His ground is, not the Philippians virtue and constancy, as if now they were so well grounded & stablished in the faith that they could not but hold out, & keep fast their good profession unto the end, but his ground is the constant immutability of God, who where he beginneth to work a good work, there he maketh an end of it. Whence I observe a notable ground of the perseverance of all God's faithful children in that grace wherein they stand: and that is this, he that hath begun a good work in them will perform it, and confirm them unto the end. To which purpose also there are many other places in the holy scripture; as where it is said of Christ Jesus, that forasmuch as he loved his own which were in the world, unto the end he loved them. Whence we take that commonly received, saying, that whom God loveth once he loveth unto the end. And again, where Christ himself saith, Whosoever drinketh of the water that I shall give him shall never be more a thirst, but the water that I shall give him shall be in him a well of water springing up into everlasting life. Here is, but once drink, and never thirst, once sanctified by the spirit, and never utterly forsaken of the spirit. And again where John saith, whosoever is borne of God sinneth not, namely unto death: and why? because the seed of God remaineth in him, the spirit of God having once seized upon him, always abideth in him. And again, where our Savior saith, him that cometh to me I cast not away, once come by faith, no fear of forsaking afterward. And the reason is plain: for the gifts and calling of God are without repentance. He calleth us by his gospel, and giveth us gifts and graces of his holy spirit, not for our own sakes, or for anything that he seeth or foreseeth in us: for then we might well fear a fall and a change; but his gifts are given freely by grace according to his good pleasure. So that he never repenteth of any grace which he bestoweth upon us, nor suffereth his mercies to fail from us forever, but holdeth our souls in life, and keepeth us from the pit of destruction. Wherevpon, we read that as David having had experience of God's help, in his deliverance out of the paw of the Lyon, and out of the paw of the Bear, afterwards feared not to encounter Goliath, but assured himself that the Lord that had delivered him out of the paw of the Lyon, and out of the paw of the Bear, would also deliver him out of the hand of that Philistim: so the children of God having once felt the love of God in Christ Jesus in their souls, and the testimony of the spirit witnessing unto their spirits that they were the sons of God, afterwards feared not the encounters of sin or Satan, but assured themselves, that nothing should be able to separate them from the love of God in Christ Jesus. So we see that our Apostle breaketh out and saith, Who shall separate us from the love of Christ? shall tribulation, or anguish, or persecution, or famine, or nakedness, or peril, or sword? Nay I am persuaded that neither death, nor life, nor Angels, nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other creature shall be able to separate us from the love of God which is in Christ Jesus our Lord And again, I know whom I have believed, and I am persuaded that he is able to keep that which I have committed unto him, which is myself against that day. And thus many others of God's children as upon other grounds, so in assurance of God's unchangeable resolution in his doings, have built a full and assured persuasion of their perseverance.

Now we must understand, that in perseverance there be two things, which ye may call the parts of it: the one is a holy will and desire to persevere in that grace wherein we stand: the other is a real continuance, and continual persisting in that grace wherein we stand. This real continuance and continual persisting in the grace wherein we stand, is often in the best of God's children so abated and diminished, that it seemeth utterly to be extinguished: but that holy will and desire to persevere, the Lord doth never suffer utterly to fail from his children. Take for example the holy prophet David, and the blessed Apostle Paul: did not David in the bitterness of his soul cry, Will the Lord absent himself forever, and will he be no more entreated? Is his mercy clean gone forever, and is his promise come utterly to an end for evermore? Hath God forgotten to be gracious, and will he shut up his loving kindness in displeasure? And again, Lord, why abhorrest thou my soul, and hidest thy face from me? Lord, where are thy old loving kindnesses? thy terrors do I suffer with a troubled mind thy wrathful displeasure goeth over me, and the fear of thee hath undone me. His real continuance, ye see, seemeth to be cut off, and himself to be separated from the Lord; but by his groanings and cries it appeareth that his holy desire still remained. Paul's care likewise was interrupted, and his real continuance remitted, when he was so exalted through the abundance of revelations, that there was given unto him a prick in the flesh, even the messenger of Satan to buffet him: yet in that he then besought the Lord thrice that that messenger of Satan might depart from him, it appeareth that this his holy desire still remained. And this holy desire of persevering is it which the Lord accepteth, and then is he said to give us this grace of perseverance, when he giveth us a perpetual will and desire, of persevering in that grace wherein we stand, howsoever the very act of persevering by sin, temptation, or other trouble seem to be cut off and quite failed sometimes even in the dearest of God's children.

Here then is a notable comfort for the broken and contrite heart, for the humbled and afflicted soul. For tell me, ô thou distressed soul, hath the spirit sometimes witnessed unto thy spirit that thou wast the child of God? Hath the love of God sometimes been so shed abroad in thine heart, that thou hast verily persuaded thyself of the love of God towards thee? Hast thou sometimes been delighted in the law of thy God, and felt the sweet comforts of God in Christ Jesus in thy soul? Why then is now thy soul so heavy, and why is it so disquieted within thee? Why do thoughts arise in thy heart, and why doth the sleep depart from thine eyes? O wait upon the Lord, and put thy trust in him; for he that hath begun a good work in thee, will perform it until the day of Christ Jesus. He hath said it by his holy Apostle, and shall he not do it? The strength of Israel will not lie, nor repent; for he is not a man that he should repent. He hath begun a good work in thee, even of his love and his mercy towards thee, and as himself, so his love is unchangeable, so that whom he loveth once, he loveth unto the end. O but therefore thou art troubled, because he doth not seem to continue his loving kindness towards thee. Thou feelest not that joy in the Holy Ghost, that comfort in God's love which thou wast wont to find, thou art even dead unto the life of God. Well, did not David cry out, Lord where are thy old loving kindnesses, where are thy former mercies? Did he not pray, restore me to the joy of thy salvation, and renew a right spirit within me. And again, O quicken me according to thy word, quicken me according to thy loving kindness. So that thou seest there hath no temptation taken thee, but such as appertaineth to man, even such as have overtaken men after God's own heart. But tell me, doth it not grieve thee that thou doest not feel that assurance, that comfort, that joy that thou wast wont to find in thy God through Jesus Christ? Doest thou not desire and long to feel that assurance, & comfort, & joy that thou wast wont to find in thy soul? O yes, it is thy doubtings that trouble thee, and comfort which thou longest for. Well then good enough. It is a broken and contrite heart that grieveth at his sins, that grieveth at his wants, that the Lord loveth, and a troubled spirit, troubled at the cogitation of his slips and imperfections, is a sacrifice acceptable unto him. And again, this holy desire of any grace is the grace it self. A desire of comfort is a great part of comfort, and a desire of persevering is a chief part of perseverance, and he that desireth any grace of God, tending to salvation shall surely have it. For so Christ hath promised, saying, I will give to him that is a thirst of the well of the water of life freely: which is the same with that in the Prophet, where it is said, Ho, everyone that thirsteth, come ye to the waters, and ye that have no silver come, buy, and eat, come I say, buy wine and milk without silver and without money.

Comfort then yourselves, be of good comfort in the Lord, all ye that thirst after and desire the things that belong unto your peace. Let not your sins, or your wants and imperfections too much cast you down or dismay you. What if he will have you to sails by hell to heaven? He that continueth this holy desire in you, will not suffer his mercies utterly to fail from you forever. Heauinesse may endure for a night, for a short season, but joy cometh in the morning, after a while heaviness is turned into joy, and sackcloth into the garment of gladness. Where he hath begun he will make an end, and scattering this cloud he will show unto thee the light of his holy countenance. In the mean time, let that holy desire which is in thee, be a pledge of his love unto thee, and assure thyself, he shall fulfill all thy hearts desire, and restore thee to thy wonted joys again.

LECTURE VI.

THe second thing which here I note is, that God and God only had begun that good work of embracing the Gospel in them, & would (as the Apostle was persuaded) perform it unto the end. For once it plain that the Apostle meaneth, that God had begun this work in them, and would perform it unto the end; and in that he saith not, I am persuaded that God, but that he which hath begun, &c he plainly implieth, that God only begun that good work in them, and would perform it unto the end. For if any other but he only had intermeddled therein, how should the Philippians have plainly understood the Apostle to speak of God, when he said, that he &c. He, if any other had had any hand herein, might as well be understood of that other as of God. Hence then I observe that both the beginning and the perfiting of our obedience to the Gospel, and indeed of every good work in us, is only from God. And to this the writings of the holy Ghost everywhere agree. The Apostle speaking in general, saith, what hast thou that thou hast not received? no gift, no grace, no good at all, but we receive it from God; be it the beginning, or the perfiting, or what it may be, if it be good we receive it from God. Our blessed Savior speaking more particularly of faith in Christ Jesus, and an holy confession of his sin saith, flesh and blood hath not revealed this unto thee, but my father which is in heaven. Faith in Christ Jesus, and an holy confession of his name are not the fruits of man's wisdom, but they are the special gifts of God our heavenly father. And speaking of obedience to the Gospel, he saith, no man can come to me except the father which hath sent me draw him. No eomming unto Christ, no obedience unto his will, unless we be drawn and hailed against our wills, and of unwilling be made willing. And therefore the Spouse in the Canticles called upon her Bridegroom Christ Jesus, and saith unto him, draw me, and we will run after thee. Till he draw us, we run not after him in whole or in part, but indeed we run from him: but when he draws us by his cords, even by the preaching of his Gospel, and of unwilling makes us willing, then we run after him. Have we then no good thing but which we receive from God? Doth not flesh and blood reveal any mystery of our salvation unto us? Can we not come unto Christ unless the father of our Lord Jesus Christ draw us? If then we come unto Christ, and obey his Gospel, it is wholly from God. If we believe or understand anything in the way of godliness, it is wholly from the illumination of God's spirit. If in us there be anything that is good, it is wholly the gift of God bestowed on us. He only hath the interest both in the beginning, and in the increase of it in us. Which also yet farther appeareth by this, in that we give thanks unto God for our calling into the fellowship which we have in the Gospel, and for all other his works of mercy on us, and in that we pray unto God for increase in all knowledge and judgment, and for every grace of his spirit which he knoweth to be needful for us. For whatsoever it is, wherefore we give thanks unto the Lord, thereby we acknowledge that we have reciued it from the Lord, and whatsoever it is wherefore we pray unto the Lord, thereby we acknowledge that it is to be received from the Lord, as every man knoweth by the nature of thanksgiving, and of prayer. Do we then well in giving thanks unto God for our calling into the fellowship of the Gospel, and for other good things begun in us? Do we well to pray unto God that he will increase our obedience to • he Gospel, and whatsoever good grace he hath begun in us? Do we well to give thanks unto God for the beginning, and to pray unto God for the perfiting of every good work in us? If we do not well herein, then our Apostle did not well in this place thus to do on the Philippians behalf, and his example hath deceived us: but if we do well herein, then is both the beginning, and increase, and perfiting of our obedience to the Gospel, and of every good work in us, only from the Lord, who is all in all things, Alpha and Omega, the beginning and the ending, as in regard of his Majesty, so in regard of all creatures; from whom as all creatures have their beginning, continuance and support, so have all good graces their beginning, increase, and perfection from him.

Howbeit here ye must understand, that when we thus teach, that both the beginning, and increase, and perfiting of our obedience to the Gospel, and of every good work in us, is only from God, we do not either make the ministration of the Gospel to be of none effect, or transform our selves into blocks and stones: For albeit he only begin, increase, and perfect in us our obedience to the Gospel, and every good grace that is wrought in us, yet doth he not this immediately by himself, but he doth it by means. He doth it, but he useth the ministry of his servants in the preaching of his Gospel to effect it: he giveth increase, but by the planting of Paul, and watering of Apollos, as it is written, I have planted, Apollos watered, but God gave the increase. He reconcileth his children unto himself, but by the word of reconciliation which he hath committed to us his children, as it is written, all things are of God which hath reconciled us unto himself by Jesus Christ, and hath given unto us the ministry of reconciliation. He revealeth his truth unto his children, but by his Ministers unto whom he revealeth his truth, that they may preach it unto us, as it is written, when it pleased God to reveal his son in me, that I should preach him among the Gentiles, &c. And therefore as it is said, that faith is the gift of God, so is it also said that faith is by hearing, even hearing of the word preached; so that his gift is given by the ministry of the word preached. And as it is said, that eternal life is the gift of God through Jesus Christ our Lord, so is it also said, that the Gospel is the power of God, or the powerful instrument of God unto salvation unto everyone that believeth, so that the preaching of the Gospel is the ordinary instrument of God, whereby he giveth salvation and eternal life to everyone that believeth. We do not therefore make the ministration of the Gospel to be of none effect, when we say that God only beginneth this, and every good work in us, and also increaseth, and perfiteth it in us, but rather we magnify the ministration of the Gospel, in as much as we say that he only doth this but by the ministration of the Gospel, as the ordinary instrument of his spirit.

Neither when we thus teach, do we transform men into blocks and stones, as though they had no power or faculty in themselves at all to work: for we know that the natural man hath understanding, and will, whereby he differeth not only from stocks and stones, but from brute beasts. But what is his understanding, and what is his will till he be renewed by the spirit of God? his understanding is full of darkness and ignorance, and his will full of wickedness and vanity. He understandeth, but not the things of the spirit of God, as it is written, the natural man perceiveth not the things of the spirit of God, for they are foolishness unto him, neither can he know them because they are spiritually discerned; nay, his understanding and wisdom is enmity against God, for it is not subject to the Law of God, neither indeed can be. Likewise he willeth, but not anything that is good, as it is written, all the imaginations of the thoughts of man's heart are only evil continually, and there is no fear of God before his eyes. This then is it wh • ch we say, that man before he be renewed by the spirit of grace, hath no power or faculty at all, I say, not to work or do ought at all; for this were indeed to transform him into a stock or stone, but to do anything that is good; for it is God, and God only that worketh in him both the good will, and the good deed even of his good pleasure. He enlightens the eyes of our understanding, and corrects our froward wills, and then being renewed by the spirit we understand the things of the spirit of God, and we will the things that are good, and we run the way of God's commandments, but ever with this necessary limitation, only by God. He maketh us understand, and will, and run as we ought, and we understand, and will, and run as we ought.

Here • hen, first learn to beware of such as either tell you that man is able of himself to keep the Law, and to merit everlasting life, a gross and now outwo • ne error, I hope; or that man is able of himself to begin that is good, howsoever he be not able to perfect it but by the help of the Lord; or that man being prevented by grace, is then able by the help of grace aiding his weak nature to work out his own salvation: for all these errors, as Dagon▪ must needs fall to the ground be • ore this testimony of the spirit, and doctrine of the Holy Ghost. The Holy Ghost by the mouth of the Apostle saith, that it is God which hath begun a good work in us, and that he which hath begun it will go forward with it, and perform it unto the end. What then if a man shall tell you, that it is in man both to begin and perfect that which is good? Or that it is in man to begin that is good, though not to perfect it? Or that it is in man by the help only of God to do that is good? Let God be true, and every man a liar, that he may be justified in his words, and overcome when he is judged. Neither beginning, nor ending, nor increase of anything that is good is of our selves as of our selves, but he beginneth, and he which beginneth performeth and perfiteth, and none but he, even God only. It is the mere and only grace and mercy of God, not which aideth our nature being weakened, but which changeth it altogether in quality, bringing us out of darkness into light, out of the power of Satan unto God, and translating us from the death of sin unto the life of righteousness in Christ Jesus. It is the mere and only grace of God, not which maketh an end of our salvation alone, but wherein our salvation wholly doth consist. Let no man therefore through va • ne and flat • ing words deceive you, as if you yourselves were somewhat, when indeed you are nothing; but learn, and know, and ever hold this for a sure ground, that God only beginneth, increaseth, and perfiteth our obedience to the gospel, and every good work in us.

2. Let the Minister and Preacher of the word hence learn, what he may assume unto himself in the fruits of his labors, by the work of his ministry. Are his people reconciled unto God? brought unto the obedience of the gospel? begotten in the faith of Christ Jesus? grounded and stablished in the truth? instructed in the way of God perfectly? &c. He is not to take this honor unto himself, as if he had done these things; for this hath God only done, and it is his work, as it is written, and they shall be all taught of God. If we be taught in the word, he hath taught us by his spirit: if we believe in Christ, it is his gift by his spirit: if we be reconciled unto God, he hath reconciled us unto himself by Jesus Christ &c. He I say doth all things only, not immediately by himself, but by the ministry of his servants. And albeit he, because he worketh not by his spirit, but by the ministry of his servants, sometimes vouchsafe them this honor, that they beget men through the gospel, and that they save them that hear them; yet is this only his work, and only vouchsafed by him unto them, because in this work he useth the work of their ministry. Let not the Minister then, dare to assume unto himself that honor which only belongeth unto the Lord. This is his honor, that in the great work of man's salvation he useth his ministry, and by him as his instrument worketh what he will. Let this therefore be his glory and rejoicing, that the Lord by his means will save his people, and bring them to that inheritance which lasteth forever in the heavens; and let him so speak as his Minister out of his word, that so he may be indeed a means to turn many to righteousness.

3. Hence you may learn in what account and regard ye are to have the Ministers of Christ Jesus. True and most true it is, as already ye have heard, that God only beginneth every good work in us, and likewise confirmeth, and strengtheneth us, and maketh us to abound therein more and more. But he doth it, as also ye have heard, by their ministry whom he hath separated for the gathering together of the Saints, and for the edification of the body of Christ. Ye are therefore so to think of us, as of the ministers of Christ, and disposers of the secrets of God, by whom he hath appointed to open your eyes, that ye may turn from darkness to light, and from the power of Satan unto God, that ye may receive forgiveness of sins, and inheritance among them which are sanctified by faith in Christ Jesus, by whom he hath appointed to reveal his will unto you, and to fill you with the graces of his holy spirit, and by whom he hath appointed to bring to pass all the good pleasure of his will in you. And if any man think not thus of us, it is because he knoweth us not, neither him that hath sent us, nor what great works the Lord worketh, what great mercies the Lord showeth unto his children by us. But let this for this time serve to stir up and to warn your pure minds, that ye so think of us as ye ought, and as it becometh them that are taught in the word, to have them which labor among you, and admonish you in singular love and reverence for their works sake.

The third thing which here I note is, that the Apostle saith, that he was persuaded that he that had begun this good work of embracing the gospel in them, would perform it until the day of Jesus Christ; or as he speaketh to the Corinthians, would confirm them in it unto the end, that they might be blameless in the day of our Lord Jesus Christ. Whence two doubts may be moved not unworthy the answering. The one is, how one man may be persuaded of another man's perseverance or salvation, what a kind of persuasion it is which is of another's perseverance or salvation. The other is, whether the Lord performed this work of the Philippians continuance in the fellowship which they had in the gospel, until the day of Jesus Christ, as the Apostle was persuaded he would. To speak first unto this latter, most lamentable it is, but most true it is, that in those places where sometimes the name of the Lord was called upon, and the gospel of Christ Jesus freely and sincerely preached, not only at Philippi but in many other Churches which the Apostles had planted in Macedonia, and else where, there now through the secret, but just judgment of God, barbarous Turkism, and abominable paganism hath taken possession, and holdeth it at his will. But as we understand this place of the Apostle, so we are to make answer to the doubt; for if we understand the Apostles persuasion to be touching the Church that then presently was at Philippi, that the Lord would continue them in the fellowship of the gospel until the day of Jesus Christ, .i. until their death, when they should be translated into his kingdom of glory, I take it that it may very well be presumed, and safely auerred that the Lord performed this work of the Philippians continuance in the fellowship, which they had in the gospel until the day of Christ Jesus, as the Apostle was persuaded he would: for such was their love and liberality towards the Apostle, and such their constant abiding in the truth from the first day until then, that as the Apostle thereupon was persuaded, that the Lord would confirm them in that grace wherein they stood unto their end, so we thereupon may persuade our selves that the Lord did confirm them therein unto the end. But if we understand the Apostles persuasion to be touching the Church successively at Philippi, that the Lord would continue that Church in all ages, in the fellowship of the gospel until the day of Jesus Christ, .i. until his second coming to judgment, then may it seem that the Apostle failed in his persuasion, because of their subjection now a long time unto the Turk. But even here also it may be said, that as when the Apostle wrote, the Philippians shined as lights in the midst of a naughty and crooked nation, so now also in that hellish thralldom unto the Turk, the Lord hath a Church there, though not so eminent as sometimes it was, yet a Church. For as at the first, the Apostles were sent as sheep in the midst of wolves, and as it may be hoped that Christ hath his Church even in the midst of Romish Egypt; so may it also be hoped, that he hath his Church in that heathenish tyranny of the Turk, and even in the City of Philippi. But I now rather approve the former answer, as better agreeing with the circumstances of this scripture, whereby it seemeth that the Apostle speaketh of them that then were at Philippi.

Now for answer unto the second doubt, which is how one man may be persuaded of another man's perseverance or salvation, we must understand that there is a threefold persuasion. One grounded upon the testimony of the spirit, unto our spirit, whereby we do most certainly persuade our selves of whatsoever grace is sealed unto us by the earnest of the spirit. And this persuasion is most certain, but this persuasion we cannot have of any other, but only of our selves, forasmuch as this ariseth of the testimony of the spirit unto our spirit. Another persuasion there is grounded upon the constant immutability of God in his doings, whereby we certainly persuade our selves, that whatsoever good work God hath begun in us, he will confirm it unto the end. And a third persuasion there is grounded upon charity, whereby we persuade our selves of grace, where we see obedience to the gospel, constant abiding in the truth, patience in troubles, love of the brethren, and the like. Now one man cannot be persuaded of another man's perseverance or salvation, by the first kind of persuasion grounded upon the testimony of the spirit, because no man knoweth what the spirit witnesseth unto another's spirit, but only to his own. But both by the second kind of persuasion grounded upon the constancy of the Lord, and likewise by the third grounded upon charity, one man may be persuaded of another man's perseverance or salvation. By the first kind of persuasion the Apostle was persuaded of his own salvation, when he said, I am persuaded that neither death, nor life, nor Angels &c and so everyone of us upon the like ground, may persuade our selves of our own perseverance and salvation. By the second and third kinds of persuasion, the Apostle was persuaded of the Philippians perseverance and salvation, as in this place we see; and so everyone of us upon the like grounds, may be persuaded one of another's perseverance and salvation. The first never faileth, because the testimony of God's spirit whereon it is grounded is ever true. The second likewise never faileth, because God's purposes are ever unchangeable, and with him is no variableness, neither shadowing by turning The third hath a wonderful great probability, but may fail, because it leaneth on the outward fruits of the spirit in man, whose heart none knoweth, but he that searcheth it. The first is not here mentioned: the second is mentioned verse. 6: and the third hath his ground verse. 7. For a full answer then unto the second doubt, we say that one man may be persuaded of another man's perseverance and salvation, both by the second and third kinds of persuasion, and farther that of whose perseverance and salvation we are persuaded by the third kind of persuasion, of his perseverance and salvation also we are to be persuaded by the second kind of persuasion, .i. of whose perseverance and salvation, we may conceive a good persuasion by the fruits of the spirit in them, of them we are certainly to be persuaded that God will never leave them, or forsake them, but confirm them unto the end. And thus I resolve upon the reason which the Apostle setteth down of his persuasion, grounded on the constant immutability of God in his doings: for what saith the Apostle? As it be cometh me saith he &c. It becometh me, saith the Apostle, so to judge of you, even to be persuaded that he that hath begun this work in you &c. And why did it become him so to judge, so to be persuaded? Because, saith he, I have you in remembrance, because I gladly remember this of you, that both in my bands &c. .i. that whether I were bound for the gospel, or defended the gospel at Nero his bar, or confirmed the gospel by my sufferings, you all were partakers of my grace, and were in a sort with me in my bands, and in my defense, and confirmation of the gospel. I know there are great diversities of interpretations of this text of scripture; but judging this to be most simple, I will not trouble you with any other. The reason then of that his persuasion of them was this, because such was the Philippians zeal for the gospel, and love of him, that howsoever it were with him, whether he were bound for the gospel, or defended the gospel, or confirmed the gospel, they stuck close unto him, and took part with him both in his bands, & in his defense, & confirmation of the gospel.

The first thing then which here I note is, that the Apostle saith, that it became him so to judge of the Philippians, so to be persuaded of them as he said verse 6. because of their zeal for the gospel, and love of him. Whence I observe, that it becometh us certainly, to be persuaded of their perseverance and salvation, and that they are the children of God, in whom we see obedience to the gospel, zeal for the truth, love of the brethren, true signs of godliness, evident fruits of the spirit. That in charity we are every man to hope the best one of another, the Apostle plainly showeth, when he saith, that Charity believeth all things, charity hopeth all things. Charity believeth all things, therefore in charity we are not to suspect the worst, but to believe the best one of another. Charity hopeth all things, therefore in charity we are not to mistrust the worst, but to hope the best one of another. Neither only so, when there are such outward tokens of grace and godliness, as ought easily to cause us to believe and hope the best one of another; but so also when there are not so plain tokens of grace, so manifest fruits of the spirit. Nay when there are manifest tokens of want of grace, fearful tokens of being given up into a reprobate mind, yet are we not to despair of such a one, but to leave him unto the Lord unto whom he standeth or falleth. Witnes the Apostle, where he saith, Who art thou that condemnest another man's servant? he standeth or falleth to his own master. There hope the best we cannot, and yet condemn him or despair of him we may not. Now as in charity we may not despair of any, but hope well where all is not well, and persuade our selves the best where we see the outward tokens of the spirit: so where we have just cause of this persuasion by the true fruits of righteousness, we are certainly to be persuaded that they are the children of God. Which as it appeareth by this place of our Apostle, so also by that, where he saith of the Thessalonians, that he knew that they were the elect of God, drawing one argument from the effectual preaching of the gospel amongst them, verse. 5. and another from their obedience to the gospel, verse. 6. so that where we see these and the like tokens of grace and godliness, there we are after the Apostles example to be certainly persuaded, and to know that they are the elect children of God. Degrees I know there are in certainty of persuasion and knowledge; for no man can be so certainly persuaded, so certainly know another man's salvation, another man's adoption into the sons of God as his own, because besides all other grounds which he hath or can have touching others, he hath the testimony of the spirit witnessing unto his spirit that he is the child of God, and that his salvation is sure. Yet may he, and he is certainly to be persuaded, where he seeth a good work begun, that he that hath begun &c.

A good lesson for many of us to learn: for so crooked and ill affected are we commonly one towards another, as that we will easily persuade our selves the worst one of another, but seldom persuade our selves the best one of another. Though we see many great tokens of God's graces in our brethren, if we see any infirmity or offense in them, we grate upon that, and we could be well persuaded of them but for that; which if it might have stopped the Apostles persuasion of the Philippians, he should never have been so well persuaded of them as he was: for among them there were murmurings and reasonings, and many things done through contention and vain-glory; yet looking upon their obedience to the gospel, their constant abiding in the truth, their Christian love of him, he persuadeth himself the best of them, even that he that hath begun &c. So beloved, howsoever we see slips and infirmities in our brethren, yea though sometimes we see them fall flat to the ground, yet if we see the manifest tokens of God's graces in them, let us persuade our selves the best of them, yea let us persuade our selves of them as of our selves, that they are the children of God, and that their salvation is surely sealed in the heavens: for so it becometh us to judge of them after the example of our Apostle, because of the fruits of the spirit in them.

LECTURE VII.

THe second thing which here I note, is the testimony which the Apostle gives unto the Philippians of their zeal for the gospel, of their love of him, and of their growth in godliness, through the effectual preaching of the gospel amongst them, in that he saith, that both in his bands, and in his defense, and confirmation of the gospel they all were partakers of his grace. This was a sure token that they had well profited in the school of Christ, in that whether the Apostle were bound for the gospel, or defended the gospel, or confirmed the gospel, still they stuck close to him, and took part with him, and were, though they were absent from him, yet in zeal and in an holy affection, in some sort in bands with him, and in defense and confirmation of the gospel with him. Hence then I observe a notable argument how we may have proof unto our selves, and give also proof unto others of our zeal for the gospel, of our love of the Ministers of the gospel, by whom we have been taught in the word, of the power of the word in our hearts and souls, and of our growth in godliness through the preaching of the word. Is there any persecution of the gospel of Jesus Christ by any cruel tyrants, Pope, Turk, or Spaniard, or any other? Are your Ministers and Teachers attached, and brought before any bloody inquisition for the gospels sake of Christ Jesus? Are they brought unto the bar there, as felons or traitors to defend that truth, which in all simplicity and sincerity they have taught amongst you? Are they beaten and scourged, and cast into prison, and bound with bands, and their feet made fast in the stocks for the defense of the gospel? Are they brought to the fire and fagot, to the rope and hatchet, to Lions and wild beasts by their blood to confirm the gospel of Christ Jesus? Such times and tyrannies, beloved, our forefathers have seen, and it may be that some of you have seen them: but ô Lord, let never our eyes see such times and tyrannies again, neither let our seed see them, nor our seeds seed from henceforth forever. But put case it were thus as hath been said. Do ye think ye should stand close to the truth in such time of trouble, and not start aside like a broken bow? Could ye find in your hearts to undergo with your Ministers and Teachers, the merciless cruelty of any bloody inquisition? to stand with them at the bar in defense of that truth, which they have taught you? To be tried with them by mockings and scourgings, by bonds and imprisonment? to go to fire and fagot with them, and with your blood to seal that truth which they have taught you? Here were zeal for the gospel in deed, here were love of your Ministers, here were a proof of the power of the word in you, here were an argument of the effectual preaching of the gospel unto you. And such proofs and arguments, many in the primitive Church both had unto themselves, and gave unto others, as the Apostle witnesseth to the Hebrews, where he saith, that some were racked and would not be delivered, that they might receive a better resurrection; others were tried by mockings and scourgings, yea moreover by bands and imprisonment; others were stoned &c. So powerfully had the word wrought upon them, that nothing could daunt them, but through persecution, and anguish, and tribulation, and famine, and nakedness, and peril, and sword, and all they went.

Yea, but you will say, there was no such matter with the Philippians, whose example I urge, they gave no such proof of their zeal, or love, or growth in godliness thorough the preaching of the gospel, as now we speak of. Well then, could ye willingly be partakers with your Ministers and Teachers in their bands, and in their defense and confirmation of the gospel in such sort as the Philippians were with Paul? Would ye not be ashamed of their chains? Would ye communicate to their affliction, and supply that which they lacked? Would ye be careful, that some might minister unto them such things as they wanted? Would their bands so affect you as if ye were bound with them? Would ye count their sufferings for the defense and confirmation of the gospel, as common to you with them? Would ye in heart & soul be joined unto them, both in their bands, and in their defense, and confirmation of the gospel? This also should be a notable proof both unto yourselves, and others of your holy zeal for the truth, of your godly increase in all spiritual understanding through the word, and of the effectual power of the spirit in you, through the ministry of the word. Such a proof Onesiphorus had unto himself, and gave unto others, as appeareth by that testimony which the Apostle giveth to him, when he saith, that he often refreshed him, and was not ashamed of his chain; that at Rome he sought him very diligently, and found him; and that in many things he ministered unto him at Ephesus. Not once, but often he refreshed him, he shunned him not, nor was ashamed of him because of his bands, but coming to Rome, and understanding that Nero had cast him into prison, he sought him very diligently, and would not rest till he had found him, and before at Ephesus, he had in bountiful sort cared for him. Here the word had taken root downward, and brought forth fruit upward, and powerfully wrought on him. And so the blessing that followed hervpon. The Apost. prayed for him, saying, the Lord grant unto him that he may find mercy with the Lord at that day; nor for him only, but for his whole house, saying, The Lord give mercy unto the house of Onesiphorus; and in that the Apostle prayed for him and for his house, it was in effect a promise of blessing and mercy unto him and to his house. The like testimony the Apostle giveth unto the Thessalonians, where he saith, that they received the word in much affliction, with joy of the holy Ghost. When there was much affliction, when there was great tribulation and persecution, because of the word, yet they received the word willingly and joyfully. Which the Apostle, bringeth as a plain proof unto them of their spiritual conjunction with Christ, and election unto life. So that when the word hath wrought thus upon us, that in much affliction we can delight in it, that we gladly cherish and refresh them that suffer trouble, even unto bands for the Gospels sake, that we are so affected therewith, as if we also were in bands with them, that we count their sufferings for the defense and confirmation of the Gospel, our sufferings, it is a notable argument that the word hath had great power in us, and that we have well profited in the School of Christ.

But, if many in these our days should examine themselves, by this rule of what power the word is in them, and unto what growth in godliness they are come, it is to be feared that their trial would not be much to their comfort. Our blessed Savior expounding the parable of the Sower, saith, That he that received seed in the stony ground, is he which heareth the word, and incontinently with joy receiveth it: Yet hath he no root in himself, and endureth but a season: for as soon as tribulation or persecution cometh because of the word, by and by he is offended. And our Apostle complained, that at his first answering no man assisted him, but all forsook him. Not to speak of those which refuse to hearken to instruction, and to present themselves in our assemblies, is not much seed now sown in stony ground, if tribulation and persecution should come, because of the word, would not many of us be offended, and rather turn, as they say, then burn? If our Paul's and Preachers should be brought to their answer in the defense of the Gospel, would they be much assisted, or would they not be utterly forsakē? Yes, beloved, a great many of us that now give them reasonable good countenance, would be ashamed of their chains: a great many of us that now hear them patiently, would fear or disdain to look on them in their trouble. We think our selves now reasonable good favorers of the Word, and of the Ministers thereof, if we be not enemies unto them. But if we come unto them, and countenance them, then we think our selves very forward indeed, and that the word hath much prevailed with us. And it were to be wished, that the number of such were far greater then it is. But if a tempest should arise, so that our ship should be covered with waves, would not a great many of us wish our selves out of that ship wherein we sails, and in another that sailed in a more calm sea? If our Ministers & teachers should be carried unto the Guild-hal, there to answer in the defense of the gospel, would we not as Christ his Disciples did forsake them & fly; & as Peter did forswear them? Here would be indeed a trial of the power of the word in us. And how we would stand in this trial, may in part be conjectured by some present experience. For where the word & the Ministers thereof are favored, if the painful Minister be poor and bare, because of his small portion and and maintenance, how many of us will yield up our impropriations unto him, which properly belong unto him? Or, if we have no such, how many of us will yield up unto him our covenant with him for our tithes? Or, if we have no such, how many of us will take care that by our defrauding him of any due, he be not poor or bare? Or, if we be not guilty herein, how many of us will join our heads & our purses together to increase his maintenance for his encouragement, & bettering of his estate? Likewise, if some popishly or naughtily affected, bring him unjustly into trouble, how many of us will assist him? how many of us will go to the high Commission with him? how many of us will do our whole endeavor for him? how many of us will communicate unto his charges in such trouble? Do we fail in these less things, and would we hold in greater things? Will we not part with some of our living to him, and would we hazard our life with him? Will we not now assist him, and communicate to his charges in trouble, and would we then cleave close unto him, and communicate to his affliction? I leave it unto every man to think of it. For conclusion of this note, we see how we may have proof unto our selves, and give proof unto others of our zeal for the Gospel, of our love of the Ministers of the Gospel, of the power of the word in us, and of our growth in godliness through the preaching of the word. Let us therefore willingly and gladly take part, if need be, with our ministers and teachers in their bands, and in their defense and confirmation of the gospel; and in the mean time let us give them what countenance and encouragement, what help and assistance we can, that so the power of the word in us, and our profiting thereby, may be testified both unto our selves and to others.

The third thing which here I note, is that the Apostle saith that all the Philipp. were partakers of his grace, both in his bands, &c. They only relieved him, & refreshed him, and were careful for him being in bands, and were in their souls and affections knit unto him, both in his • ands, and in his defense and confirmation of the gospel, and for this cause he saith, they were partakers of his grace in his bands, &c. Whence I observe a good note of such as are joined in the communion of Saints, and that is this, howsoever they abound in the measure of grace above others, yet in the grace they prefer not themselves before others. So we see the Apostle Peter writeth to them that had obtained like precious faith with him, saying, Simon Peter a servant and an Apostle of Jesus Christ, to you which have obtained like precious faith with us, &c. In the measure of faith no doubt he excelled all them to whom he wrote, yet in the grace it self of faith, ye see, he equalled them unto himself. So we see the Apostle to the Hebr. saith unto them, Holy brethren, partakers of the heavenly calling, &c. In measure of gifts by the heavenly calling, no doubt, he was far before them to whom he wrote, yet touching the grace it self, he counteth thē partakers with him of the heavenly vocation. And so our Apostle in the measure of sufferings, excelled not not the Philippians only, but all others, yet in the grace it self he saith, that they were partakers of his grace both in his bands, &c. And this is the blessing of the holy Communion of Saints, that they which are joined in this holy fellowship, willingly equal themselves unto them that are of meaner gifts, and do not stand upon their perogatives, either in blessings or in sufferings, but as they that have one God, and one Lord, and one Baptism, and one hope of their calling, so they esteem of others graces as of their own.

Which may serve for a bridle unto such ouerweaning spirits, as too hastily and sharply censure them that come short of themselves in the measure either of other blessings, or of sufferings. For, to speak only of the latter sort, are not there some that so brag of their sufferings, that if others of their brethren come somewhat short of them, they condemn them for white-liuered soldiers, and faint-hearted brethren? And tell them that you were affected with their sufferings, as if ye had suffered with them, that ye were not unmindful of them, but communicated unto their afflictions, will they count you partakers of their grace in their bands? or rather would they not tell you, that this is but cold charity in regard of that zealous courage w ^ch should be in you, & that this is nothing in comparison of their sufferings? So vain a thing is man, as to esteem best of other his own graces, so most of his own sufferings, and so to stand upon his own measure of grace, that he makes little reckoning of the same grace in meaner measure in others of his brethren. But we see the practice both of our Apostle, and of other of the Apostles, which may serve for our instruction in this point. Let us therefore after their example, howsoever we abound in the measure of any grace, make reckoning of them in whom that grace is, as partakers of the same grace with us: for it is the same spirit that giveth the same grace both unto us and others, and the same spirit distributeth to every man severally the measure of grace as he will. Let us not therefore for our measure of grace whatsoever it be, be it in wisdom, learning, patience, suffering, or any other, exalt our selves above our brethren, but let us make much of the grace of the spirit in them, and let us rejoice over them, as having obtained the like precious grace with us.

The last thing which here I note is, that the Apostle calleth his bands for the defense and confirmation of the Gospel, a grace: for so we understand that they were partakers of his grace, in that they were partakers of his bands for the defense and confirmation &c. Whence I observe, that to suffer bands, imprisonment, persecution, and the like, for the Gospels sake, is a special grace and gift of God. So the Apostle again in the latter end of this chapter affirmeth, saying, Unto you it is given for Christ, that not only ye should believe in him, but also suffer for his sake. Whence it is plain, that as faith in Christ Jesus, so to suffer for his sake is a special gift of God. And hereupon the Apostles rejoiced when they were beaten, that they were counted worthy to suffer rebuke for Christ his name. And our Apostle rejoiced as much in his sufferings as in anything. And why, but because they counted their sufferings as special gifts and graces upon them?

Where yet first we must note, that simply to suffer bands and imprisonment, persecution and trouble is no grace or gift of God, but to suffer these things for Christ his sake, for the Gospels sake, for righteousness sake. And therefore Peter saith, Let no man suffer as a murderer, or as a thief, or as an evil doer, or as a busy-body in other men's matters: But if any man suffer as a Christian, .i. for Christ his sake and the gospels, let him not be ashamed, but let him glorify God on this behalf. Secondly, that to suffer bands and persecution for Christ his sake and the gospels, is no grace or gift of God in it self, and in the nature of the thing, but only by way of consequent: for if to suffer bands or affliction for the gospels sake were in it self, and in the nature of the thing a grace and gift of God, then were we to pray for affliction and trouble for the Gospels sake, as we do for other graces of the spirit. But now no man doth pray to be tried and troubled, to be persecuted and imprisoned for the Gospel's sake; neither is any man so to pray, because this were in deed to tempt God. But our prayer is for strength, and patience, and help in trouble, whensoever it shall please the Lord by troubles for the Gospels sake to try us, as the prayers of the godly at all times do show. To suffer bands then and trouble for the Gospels sake, is no grace of God in it self, but only in event and by consequent. For what is the event, fruit, and consequent of suffering for the Gospels sake? First in respect of our selves, it bringeth forth the fruits of patience, experience, and hope, as it is written, We rejoice in tribulation, knowing that tribulation bringeth forth patience, and patience experience, and experience hope, and hope maketh not ashamed. It is the means to make us like unto the Son of God, as it is written, Whom God knew before he predestinate to be made like to the image of his Son. Where by the order of our election he showeth that afflictions in general are the means to make us like unto the Son of God. And it causeth unto us eternal glory in the heavens, as it is written, Blessed are they which suffer persecution for righteousness sake, for theirs is the kingdom of heaven. Blessed are ye when men revile and persecute you, and say all manner of evil against you for my sake, falsely; rejoice and be glad for great is your reward in heaven. Again, in respect of God, by suffering trouble, bands, and death for the gospels sake God is glorified, as it is written, This spake Jesus unto Peter, signifying by what death he should glorify God. And thereby also the power of Christ dwelleth in us, as it is written, Very gladly will I rejoice in mine infirmities, that the power of Christ may dwell in me, because the power of Christ is most seen in helping our infirmities, in loosing our bands, and delivering us out of troubles. And again in respect of the Church, by the sufferings of the Saints for the Gospel, many children are strengthened, and many begotten unto the Church, as it is written in this chapter afterward, Many of the brethren in the Lord are boldened through my bands, and dare more frankly speak the word. To which purpose also it is said, that the blood of the Martyrs is the seed of the Church. Because then of the grace which followeth our bands and troubles for the Gospels sake, both in respect of God, and of his Church, and of our selves, therefore it is that they are called a grace and gift of God. So that to suffer bands and troubles for Christ his sake, and the Gospels, is a grace and gift of God, nor in the nature of the thing, but because of the grace given us constantly and patiently to endure those troubles, and because of the grace which issueth thence for the good of our selves, for the glory of God, and for the benefit of his Church.