beginning and exhorting them by the example of the Macedonians and of our blessed Sauiour to continue and to abound more and more therein But what should farther proofe of this poynt need then this that loue and charitie towards the poore Saints is so often commanded and commended in the holy Scriptures and so greatly rewarded for the oftener that it is commaunded and commended in the holy Scriptures and the more that it is rewarded the more carefull it behooueth vs to be that wee abound therein Thou shalt not harden thine heart Deut. 15 7.11 nor shut thine hand from thy poore brother but thou shalt open thine hand vnto thy brother to thy needy and to thy poore in the land saith the Lord Thou shalt not harden thine heart but open thy bowels of compassion and bee mercifull and louing and tender-hearted towards thy poore brother The like commandement is often giuen in the holy Scripture And what a cōmendation was it generally vnto the Churches of Macedonia that out of their most extreame pouerty they were so richly liberall vnto the poore afflicted Saints and perticularly vnto these Philippians that they communicated to our Apostle in his bands Or what greater reward can be giuen vnto any then is promised vnto them that giue the Saints meate when they are hungrie that giue them drinke when they are thirstie that cloath them when they are naked that visite them when they are sicke that relieue them when they are in prison c. euen a kingdome of glorie In a poynt so cleare many proofes are not needfull For more care is not needfull that we may encrease and abound more and more in faith hope or other grace of the spirit then that wee may abound more and more in loue euen in loue both towards God and towards one another and towards the poore Saints in their affliction and miserie Which serueth to condemne the more then keicolde loue of Christians in our daies To censure any of you so sharpely beloued as if yee loued not God or at least but with a colde loue would seeme it may be hard For all of you loue God and hee that thinketh otherwise is much deceaued But tell me do all of you loue one another It may be that some of you will here yeeld a little 1 Ioh. 4 20. Rom. 12.10 Heb. 13.1 1 Pet. 4.8 And I tell you or rather the holy Ghost telleth you that hee that loueth not his brother whome he hath seene loueth not God whom he hath not seene The Apostles exhortation is Bee affectioned to loue one another with brotherly loue And againe Let brotherly loue continue And againe Aboue all things haue feruent loue amongst you But our often brawlings and diuisions and quarrels and contentions and swellings and discords shew that wee haue not hearkened nor obeyed their counsell so farre haue we been from abounding more and more in loue one towards another And if we doe not loue one another as wee should iudge yee by the former place whether wee loue God as we should Psal 133.1 Behold saith the Prophet how good ioyfull a thing it is brethren to dwell together in vnity Surely in any thing we cannot be liker vnto God then if we loue one another for God is loue and wee by loue are made Gods house 1 Ioh. 4.16 wherein he liketh to dwell For he that dwelleth in loue dwelleth in God and God in him We haue beene too colde in loue one towards another and therefore too colde in loue towards our God Aboue all things let vs haue feruent loue amongst our selues and so shall we be sure that we loue God indeed And as we haue beene too colde in loue one towards another and consequently in loue towards God so can I not much commend our loue towards the poore Saints and afflicted members of Christ Iesus I cannot reprooue you for not abounding more and more in this loue because as yet you do not abound in this loue Through a good and godly statute lately made the poore Saints come not now vnto your doores but through want of reliefe they faint in their houses insomuch that as the children of Israell when their burthen was heauier and their taske greater cryed out vpon Moyses and Aaron saying The Lord looke vpon you and iudge for ye haue made our sauiour to stinke before Pharaoh and his seruants in that ye haue put a sword in their hand to slay vs So they cry out vpon them that were the meanes of this statute saying The Lord looke vpon them that haue done thus vnto vs for they haue made our sauiour to stinke before our brethren and haue put a sword in their hands to slay vs. And where is the cause of this cry Not in the statute for it is as good a statute as could be deuised both for you and them but the cause is in you Ye are well content that they come not to your doores as they were woont but there wanteth in you a willing and readie mind to contribute to their necessities as the statute requireth When some taske or burthen should be leuied vpon you for their maintenance in respect of that reliefe which they were woont to finde at your doores here ye draw back the shoulder and euerie man would giue so little that the statute cannot haue his entendment And thus it is that you haue a sword to kill the poore withall for by the statute they may not come to your doores yet you will not contribute to their maintenance according vnto the statute Beloued open the bowels of your compassion let your loue towards the poore Saints appeare communicate to their affliction miserie and pouerty and as God hath giuen to euerie man so let him giue not grudgingly or of necessitie but willingly and cheerefully They are Gods saints they are members of Christs bodie they are your brethren and many of them it may be as rich in Gods fauour as the most of you and that which yee willingly and cheerefully now giue vnto them shall further your reckoning in the day of Christ Iesus Be therefore ready to giue and glad to distribute laying vp in store for your selues a good foundation against the time to come Let your loue towards God towards one another towards the poore saints of Christ Iesus be manifest vnto all men that they which see your loue may glorifie God on your behalfe So shall yee be loued of loue it selfe and liue for euer where your loue shall haue none end LECTVRE X. PHILIP 1. Verse 9. In knowledge and in all iudgement THe next thing which here I note is that the Apostle praieth that the Philippians may abound more and more in knowledge namely in knowledge of Gods will out of his word Whence I obserue another continuall care necessarie for all Christians and that is that they may abound more and more in the knowledge of Gods will out of his holy word 1 Cor. 14.20
respect not for Christ Iesus his sake or in Christ Iesus Nay commonly wee can satisfie our selues well enough with our loue of one another as Christian inough sincere inough and holy enough though in our loue there bee neuer a one of these qualities though neither we long after them from the very heart roote in Christ Iesus nor long after them from the verie heart roote nor long after them at all And as it is with men generally so is it with the Pastors particularly Too many that can bee long absent from their flockes and yet not long after them to see them to bestowe some spirituall gift vpon them too many that loue not their flockes from the very heart rootes too many that loue their flockes onely for their fleece but not in Christ Iesus but very few like vnto Aaron beare the names of their people before the Lord Exod. 28.12 vpō their two shoulders for a remēbrance very few that beare as Aaron the names of their people in a breast-plate vpō their hart that is 29. very few that haue their people in their hearts to deale vnto them not the gospel only but also their own soules because they are deare vnto thē whereas it should be so with all Pastors Well ye see what loue should be both in a Pastor towards his people and generally in all Christians one towards another Thinke on these things and blessed shall yee bee if yee thinke on them and doe them LECTVRE IX PHILIP 1. Verse 9. And this I pray that your loue may abound yet more and more in knowledge and in all iudgement that ye may discerne things that differ c. NOw after the signification of the Apostles thankesgiuing vnto God on the Philippians behalfe for their fellowship in the Gospell and of his perswasion of their perseuerance therein vnto the end followeth for a full complement of testifying his loue vnto them and winning their attention vnto him a signification of his praying vnto God for them in these words And this c. before hee had said vers 4. that alwaies in all his prayers he had thē in remembrance and now he sheweth what his prayer for them was and that was That their loue might abound c. Which prayer as it doth abundantly testifie his loue towards the Philippians so doth it also imply a commendation of them and an exhortation vnto them for in praying that their loue may abound yet more and more in knowledge and in all iudgement hee giueth them testimonie of their loue and of their knowledge and iudgement that they did abound in these things his prayer is that they may abound yet more more in these things And againe in thus praying for them he lets them in his owne example see what they are to pray for and in effect exhorteth them to giue all diligence hereunto that their loue may abound yet more and more in knowledge c. And indeed this is the very maine proposition and principall exhortation of this Epistle that their loue may abound c. But let vs a little more particularly sift the meaning of the words in this his praier His praier yee see is that their loue may abound .i. that as a fountaine which keepeth not his waters in it selfe but sends them out vnto others so their loue may not bee shut within their owne bowels but issue out vnto the good of others And hee praieth that their loue may abound yet more and more whereby he implieth that their loue was manifest and that their loue abounded for the streames thereof had flowed vnto him being in prison at Rome and he praieth that it may abound yet more and more but how in knowledge and in all iudgment that their loue being founded and grounded in sound knowledge and in sound iudgement they might discerne things that differed c. Now by knowledge hee meaneth the generall knowledge of Gods will out of his word and by iudgement he meaneth such an experience and sense in themselues of spirituall things as through which men expert in the word of righteousnesse haue their wits or spirituall senses exercised to discerne both good euill as by comparing this place with that to the Hebrewes it may appeare for that which the Apostle there hath Heb. 5.14 strong meat belongeth to them that are of age which through custome haue their wits exercised to discerne both good and euill is as if we should read after the phrase of our Apostle here thus strong meat belongeth to them that are of age which through iudgement can discerne both good and euill So that the Apostle praieth that they may abound as in loue so in knowledge of Gods will out of his word and in all iudgement .i. in sound iudgement through a feeling experience in themselues of such spirituall things as they know by the word whereon their loue may bee grounded And why doth he pray for their growth and increase in these things Euen for these ends 1. that they may discerne things that differ one from another good from bad and vncorrupt from corrupt doctrine 2. that they may be pure from staine or corruption in doctrine faith or maners 3. that they may be without offence neither slipping backe nor standing at a stay but holding on a constant course vntill the day of Christ 4. that they may be filled with the fruits of righteousnes abounding in euery good worke which are by Iesus Christ from whom they haue their beginning vnto the glory and praise of God which is their end These were the ends for which he praied that their loue might abound yet more and more in knowledge and in c. So that the things principally to bee noted in these words are three First the Apostles action of praying This I pray Secondly the things for which he praied which were three 1. their increase in loue 2. their increase in knowledge 3. their inerease in iudgement Thirdly the ends wherefore he praied for these things vnto them which were foure as euen now we heard Now let vs see what notes we may gather hence for our farther vse and instruction The first thing which here I note is that the Apostle praied for the Philippians that their loue might abound yet more and more c. The Philippians abounded in loue in knowledge and in iudgment yet still the Apostle praied that they might abound yet more and more in these things Whence 1. I obserue the continuall vse and necessitie of praier whatsoeuer graces the Lord haue bestowed on vs yet still we haue neede to pray euen that we may yet more and more abound in those very graces And therefore the Apostles exhortation is Pray continually 1 Thess 5.17 whether yee be in aduersitie or in prosperity whether yee want or yee haue yet pray continually If ye want that he may supply your wants and giue vnto you which giueth vnto all men liberally and reprocheth no man
the growth of the gospell of Christ â—â—sus Againe in some it is very cleare that the motiues â—â—awing them to preach Christ is a sincere and holy loue â—â—th towards you that they may present you holy and vnâ—â—ameable before God in that day and in the meane time â—ay reioyce ouer your faith loue and holy obedience and â—â—ewise towards the truth that the truth by them may bee â—â—owne in all places But in others it is greatly to be feaâ—â—d that their comming to preach Christ is vpon spitefull â—â—uie towards the faithfull seruants of Christ Iesus maligâ—â—ng the gifts and graces of Gods holy spirit in them vpon â—ontentious humor casting vp and downe the firebrands 〈◊〉 schismes strifes and debates to set the Church on fire or â—â—on euery other inordinate affection rather then vpon â—â—e Againe in some it is very cleare that the end of their comming to preach Christ is to glorifie the Lord to beget children in the faith to comfort the humbled and afflicted soule to build vp the ruined walles of Sion and to turne them that belong vnto the Lord vnto righteousnesse that they may receiue forgiuenesse of sinnes and inheritance among them which are sanctified by faith in Christ Iesus But in others it is greatly to bee feared that the end of their comming to preach Christ is to grieue the soule which the Lord would not haue greeued to cast dunge in the faces of their brethren to adde affliction vnto them that already are afflicted and vnder the name of the Church to wound the Church euen with a deadly wound I wish indeede euen from my very heart roote that all that preach Christ in our Church at this day were of the better sort and that our day might haue this exception from the Apostles day And I doe assure my selfe that there were neuer moe in our Church then at this day there are which preach Christ of a pure and good minde vpon a sincere and holy loue towards the Church and towards the truth to gaine men vnto the Church and to ground men in the truth Neither doe I or dare I pronounce of any but that he so preacheth Christ But as I said it may greatly be feared that in this our day there are such as doe not so preach Christ For as the Apostle reasoneth whereas there are among you enuying 1 Cor. 3.3 and strife and diuisions are yee not carnall and walke as men So doe I reason touching this point whereas there are amongst vs such as are euer obscuring the lights of our Church euer girding at them whose graces haâ—â— beene and are most eminent in the Church euer crossing and thwarting the things most behouefull for the Church euer snarling and catching at euery aduantage they caâ— take euer casting firebrands of schismes and contentions iâ— the Church are there not that preach Christ vpon enuâ—â— and strife and not purely but of purpose to greeue As I wish there were no such diuersitie among them that preach Christ so this diuersitie for me might haue beene buried iâ— silence if this scripture had not forced me to so much as 〈◊〉 haue spoke The vse which I make hereof is for the Minister and â—â—eacher of the gospell who hence may take good notes â—hereby he may know whether he be a good minister and â—â—eacher of the gospell The first note whereby hee may â—low this is if hee speake the worde for it is not the wiseâ—â—me of man or the traditions of the Church or the sophiâ—â—ie of the Schooles but it is the word of the euer-liuing â—od that he must speake if he be a good minister and preaâ—â—er of the gospell as it is written If any man speake 1 Pet. 4.10 let him â—â—eake as the word of God Whereby is implyed that if hee â—â—eake not so he speaketh not as he ought The second note whereby hee may know this is if hee â—â—eake the word franckely and boldly for it is not for the â—â—ord his Ambassador to be babish or bleatish or for feare 〈◊〉 keepe backe any part of the Lord his counsaile but as â—â—hn vnto Herod so he must speake boldly vnto the faces of â—â—e greatest and feare not the face of any man as it is writâ—â—n Cry aloud and spare not lift vp thy voice like a trumpet Is 58.1 â—â—d shew my people their transgression and to the house of Iacob â—â—eir sinne whereby he implieth that this is most requisite 〈◊〉 the Lord his Prophet and Minister that he boldly do the â—â—ill of him that hath sent him whether he be to plucke vp 〈◊〉 to roote out or to destroy and throw downe or what â—â—se soeuer The third note whereby he may know this is if he speake â—â—e word boldly and of a good minde For it is not enough â—â—at he speake the word and speake it boldly but if he will â—pproue himselfe for a good Minister and Preacher of the Gospell he must also speake out of a good minde towards God to glorifie him towards them that heare him to saue â—â—em and towards the truth of Christ Iesus to make it â—â—owne in all places as it is written 1 Tim. 3.9 that they should haue â—he mysterie of the faith in a pure conscience or in a sincere â—nd good minde The fourth note whereby hee may know this is if hee â—peake the word vpon a sincere and holy loue For this alâ—o is requisite that he preach the word not vpon strife and contention to moue brawles and stirres in the Church bâ—â— vpon loue towards him who hath commanded to feede 〈◊〉 sheepe and his lambes vpon loue towards the sheepe 〈◊〉 Christ that they wander not as sheepe without a shepherd and vpon loue towards the word that it be not hid as vndeâ— a bushell if hee be a good Minister and Preacher of the word The last note whereby he may know this is if he speake the wo d to the end that God may be glorified his Church builded and his Gospell defended If I say he finde these notes in himselfe hereby hee shall know that he is a good Minister and Preacher of the word Otherwise if he speake not the word but the deuises of his owne braine or speake the word coldly and fearefully fearing mens persons or speake the word of a corrupt and naughty minde or vpon an enuious and contentious humor or to greeue the godly and hinder good things let him know that he is not a good Minister and Preacher of the word Let euery man therefore that is set apart vnto this worke examine himselfe of these things and so let him iudge of himselfe and where be hee findes a fault in himselfe let him mend that which is amisse Now if any man shall here except and say how then If the case thus stand among the Preachers of the word that some of them preach Christ euen through enuie and strife not of a pure and good minde but rather to vex the soule of the righteous
matters of ciuill conuersation he would haue vs to be like minded as in the Lord it may be warranted Let vs therefore beware how we sooth vp our selues in dissenting about matters of lesse moment when we agree in matters of greater importance The more like minded we are in the Lord the more is our conuerâ—ation such as becommeth the Gospell of Christ Let our care â—herefoâ—e be that both in matters of lesse moment and likewise in matters of greater importance we may be like minded â—n the Lord as becommeth the Gospell of Christ But how may we be like minded in the Lord This our Apostle sheweth in the next words and that is 1. If we haue the same loue i. If we loue the same things in the Lord. 2. If we be of one accord i. If we agree in our wills and desires in the Lord. And 3. if we be of one iudgement i. If we agree in one truth of Christ Iesus For these the particulars are as I take it comprised vnder and meant in that generall so that iâ— we thus loue and agree in the Lord then are wee like minded in the Lord and our conuersation in a great part is such as becommeth the Gospell of Christ Because I haue stood long vpon the generall I shall the lesse neede to stand vpon these particulars which in effect haue beene handled in the generall Briefly therefore of these as time will giue leaue The 1. thing then which in these particulars I note is that the Apostle would haue them to haue the same loue the same I say in respect of the obiect that they should loue the same things the same Church the same Gospell the same truth euen as we say that they haue the same faith who belieue in the same Christ Hence then I obserue that if we will be like minded and walke as becommeth the Gospell of Christ theâ— must we loue the same things in the Lord not one one thing and another an other thing but the same things as simply the same things For we may loue the same things and yet be fâ—â— from that loue of the same things which becommeth vs as namely if we loue the same delights of the flesh the same sins or corruptions whatsoeuer but the same things in the Lord and in the loue whereof hee is delighted and well pleased Thus it is commaunded vs euery where in the booke of God that we all loue the same God the same truth the same meanes of our saluation in Christ and generally the same things whatsoeuer they be that belong vnto our peace And the reason of it is plaine For where one loues one thing and another another thing as for example one Christ and another Antichrist when one hateth that which another loueth where euery man loues that which himselfe liketh and scarce two loue the same things what loue can there be nay what distractions must there not needes be nay what desolation are not likely to ensue In the Church of Corinth they loued not the same things but one loued this man another that maâ— and what dissentions bred it in that Church In our neighbor kingdome of France they loue not the same things but one sort loue the light of the word another sort loue darkenesse better then light and what bloud hath it shedde in that kingdome Amongst our selues we loue not the same things in the Lord but one sort loue their pleasures another sort their profits another sort their promotions the fewest sort the things that they should loue and what but a iudgement likely to ensue Nay beloued here is the miserie and like to be the ruine of our Land in our Land wee loue not the same things in the Lord but we loue too many of vs that man of sinne and the poysoned cuppes of the fornications of that whore and too few of vs the simplicitie of the truth of Christ Iesus to speake plainely we loue too many of vs the Pope and his marchandize and too few of vs Christ and his truth we speake not the â—anguage of Canaan but halfe in the speach of Ashdod and halfe in the language of Canaan Hereupon it is that Pope and his adherents conceiue courage against vs to subdue vs and our Land and to make vs a prey vnto their teeth Beloued if we will not for the loue of the Lord and because the holy Ghost hath commanded vs yet for the loue of our owne liues and that we be not made a prey vnto our enemies let vs loue the same truth of Christ Iesus and generally the same things in the Lord. Let vs no longer halt betweene God and Baal Christ and Antichrist religion and superstition but with religious hearts let vs loue the same truth the same God the same things in the Lord that some may be â—ike minded according to Christ Iesus The 2. thing which in these particulars I note is that the Apostle would haue the Philippians to be of one accord i. to â—gree in their wils and desires touching euery thing that is good belong it vnto religion or vnto ciuill life and conuersaâ—ion Whence I obserue another necessarie dutie for vs that we be like minded and walke as becommeth the Gospell of Christ and that is that we agree in our wills and desires in the Lord that vnitie and concord amongst vs bee preserued and maintained To agree in mischiefe we are ready enough neither neede we any to moue vs thereunto For as it is in the Prophet Psal 50. If we see a theefe we consent vnto him and we are partakers with the adulterers we runne with the wicked to doe euill and we easily ioyne hands with the wicked and vngodlie But to bee of one accord in the Lord we are not so easily drawne albeit this be the agreement that the holy Ghost requireth of vs and commendeth vnto vs. Ps 133.1 Behold saith the Prophet how good and ioyfull a thing it is brethren to dwell together in vnity i. to liue together in that concord and good agreement which is acceptable to the Lord. And the more to shew the precious worth of holy agreement amongst the sonnes of God be likeneth it vnto the oyntment prescribed for Aaron which was so sweete that when Aaron was annointed therewith Ex. 30.23 the smell of it was most pleasant vnto all that were by And euen so sweete and pleasant a thing it is to see brethren to be of one accord in the Lord. This is that which is commended in the faithfull in the Acts Act. 4.32 that they were of one heart and of one soule agreeing in their mindes wills desires and affections And where this agreement in the Lord is not there the Lord is not And yet in matters wherein wee differ one from an other how hardly are we brought to bee of one accord in the Lord If we differ in matters of religion either we will not vouchsafe one to talke with an other in them
according to both According to his godhead not as it is considered in it selfe but in as much as his godhead which froâ— his birth vnto his death did little shew it selfe after his resurrection was made manifest in his manhood For as the Apostle saith Rom. 1.4 He was declared mightily to be the sonne of God by the resurrection from the dead Euen by the resurrection and after his resurrection from the dead he which was thought only to be man was most plainely manifested likewise to be God Now as touching his manhood he was therein exalted vnto highest maiestie in the heauenly places not onely shaking off all infirmities of mans nature but also being beautified and adorned with all qualities of glory both in his soule and in his body yet so that still he reteineth the properties of a true body For euen as he was man hee was set at the right hand of the father to rule and reigne ouer all till all his enemies beâ— destroyed and put vnder his feete To knit vp all in a word Christ God and man after his resurrection was crowned with glory and honour euen such as plainely shewed him to bee God and was set on the throne of God there to rule and reigne as soueraigne Lord and King till hee come in the clowdes to iudge both quicke and dead Here then is both matter of comfort and consolation vnto the godly and likewise of feare and astonishment vnto the wicked and vngodly For therefore is he ascended into heauen euen to prepare a place for vs that where hee is there may we be also Ioh. 14.2 for so himselfe speaketh And therefore is he exalted farre aboue all men and Angels as in all fulnesse of gifts and graces so in glory and maiesty that he may succour vs in all our miseries and helpe vs in all dangers Whatsoeuer infirmities we haue whatsoeuer persecutions wee suffer whatsoeuer crosses we endure wee neede not be dismaide or troubled For Christ Iesus who bore our infirmities whom the high Priests Scribes and Pharisies and all the Iewes persecuted vnto the death who endured the crosse and despised the shame is exalted vnto the highest glory for vs and both 〈◊〉 able to succour vs and will not suffer vs to perish If Christ â—ad not ouercome death and sinne and the world and the Deuill nay if he had not as a most triumphant King led capâ—â—uitie captiue and so crushed them that though they would â—et they can not hurt vs nay if hee did not now as Lord and â—ing so bridle their rage that they cannot preuaile against vs â—hen might we well feare death and sinne and the world and â—he Deuill But now that he hath ouercome all these and â—uleth all things henceforth with his mightie power so that â—ne haire of our heads cannot fall away without his heauenly â—ill and nothing can touch vs but as hee giueth leaue what â—re of death what danger of sinne what care of the world â—hat care of the Deuill Let death draw out his sharp arrowes â—gainst vs let sinne assault vs and seeke to tyrannize ouer vs â—t the world hate vs and band themselues against vs let the â—euill rage and lay what battery he can against vs our King â—nd our God which dwelleth in heauen he laugheth them to â—orne and our Lord hath them in derision Hee saith vnto â—em touch not my chosen and doe my children no harme Hee â—tteth them their bounds which they cannot passe and hee â—miteth their power euen as it best pleaseth him And thereâ—â—re death shall not deadly wound vs but onely transport vs â—nto a life that lasteth euer sinne shall not tempt vs aboue â—at we be able but together with the tentation we shall haue â—e issue that we may be able to beare it the world and wickâ—â— instruments of Sathan shal either not at all preuaile against â— or no farther then shall be for Gods glory and our good â—either shall the Deuill rage he neuer so horribly be able to â—rre euer a whit farther then the linkes of his chaine shall be â—osed vnto him When Salomon was annointed King ouer â—rael in stead of Dauid his father 1 King 1.40 it is said that all the people came â—ter him that they piped with pipes and reioyced with great ioy so â—at the earth rang with the sound of them Shall the people of â—rael thus reioyce the crowning of Salomon and shall not â—e much more reioyce when as Christ Iesus is placed in heaâ—en at the right hand of his Father and hath the euerlasting â—epter of his kingdome put into his hand Shall not our soules be filled with ioy and gladnesse for the crowne of his glory and honour which is the prince of our peace and the strong rocke of our saluation Surely the Apostle so reioyced in this crowne of his glory that he bidde defiance vnto condemnation and whatsoeuer accusation could bee laid against him who shall lay any thing saith he vnto the charge of God chosen Rom. 8.33 it is God that iustifieth Who shall condemne it is Christ which is dead yea or rather which is risen againe who is also at the right hand of God 34. and maketh request for vs c. Where ye seâ— plainely how the Apostle vpon the ground of Christ hiâ— death or rather vpon the ground of that crowne of glorie whereunto Christ was exalted after his resurrection from the dead henceforth feareth neither accusation nor condemnation nor whatsoeuer can be laid vnto his charge And as the Apostle doth so all the children of Christ his kingdome may bidde defiance vnto accusation and condemnation and whatsoeuer can be laide vnto theire charge now that Christ sitteth at the right hand of God to make intercession for vs. The Lord is King the earth may be glad thereof hee iâ— great in Sion and high aboue all people Let the heauens reioyce and let the earth be glad let the sea roare and all that therein is Psal 91.1.2.3 c. Thou that dwellest vnder the defence of the most high and abidest vnder the shaddow of the almightie say vnto the Lord c. Now as this soueraigntie of power and excellency of dignitie whereunto Christ was exalted after his resurrection may be matter of comfort and consolation vnto the godly so may it be matter of feare and astonishment vnto the wicked and vngodly Psal 2.9 For he shall bruise his enemies with a rodde of iron and breake them in pieces like a potters vessell Hee shall euen deale with them as Ioshua dealt with the fiue Kings that were hidde in the caue he shall tread them vnder feete and make a slaughter not so much of their bodies as of their soules For as his exaltation into that glory is for the good of his Church and faithfull people so is it for the confusion and vtter destruction of his enemies For it is a righteous thing with him to recompence tribulation to them which
The 3. cause of the dissensions in the Church of God is because we doe not all minde one thing For such oftentimes â—s our waywardnesse that when in the substance of the doctrine we agree with the Church yet will we picke a quarrell either at the Professors of the truth or at some ceremonie or at some defect in the discipline of the Church whereby we will make a schisme in the Church What a stirre made Corah Dathan and Abiram in the congregation of Israell And whence was it They could not abide Moses and Aaron but tooke exceptions against them saying Num. 16.3 Yee take too much vpon you seeing al the congregation is holy euery one of them and the Lord is among them wherefore then lift ye vp your selues aboue the congregation of the Lord What contentions likewise were there in the Church of Corinth and how did they one swell against another 1 Cor. 1.12.11.4.21 And whence was it One held of Paul another of Apollos another of Cephas another of Christ one would pray and prophecie bare-headed another with his head couered and when they came vnto the Lords supper one was hungrie and another was drunken This distraction in minde and iudgement bredde among them so great dissensions as that it may seeme to haue beene one speciall cause why the Apostle wrote the former Epistle to the Corinthians euen to represse their dissensions caused by their distractions in minde and iâ— iudgement And this at this day is the cause why the Brownists and Baroists separate themselues from our assemblies and making a schisme and diuision will not present themselues in our congregations They doe not charge vs with corruption of doctrine but because of some things in some ceremonies and in our outward discipline they cannot they say be of one minde with vs and therefore they breake out from vs. Thus ye see what the causes of the dissensions in the Church of God are at least such as this place of Scripture seemeth vnto mee to point at The 1. because in things that are not yet reuealed vnto vs we doe not with patience expect and waite till God in his good time reueale vnto vs that truth which as yet is hidde from our eyes The 2. because in things that are reuealed vnto vs we do not proceed by that one ruâ—e of his word vnder whose banner we fight but fling out some of vs vnto traditions decretals constitutions legends and the like The 3. because we doe not minde one thing but are too readie to fall at oddes and through contention to make a schisme and to rent the seamlesse coate of Christ The 2. thing which hence I note is touching the remedies of the dissensions in the Church of God at least of such dissensions as spring from these causes before mentioned The â—medies according to the number of the causes are three â—â—h sore requiring a salue and each cause of dissension stanâ—ng in neede of a remedy against it The 1. remedie against â—â—â—sensions caused by not waiting till God reueale things not 〈◊〉 reuealed is when any truth is not yet reuealed vnto vs â—â—h patience to waite till God in his good time reueale his â—â—ly truth vnto vs. For this we know that he who praied thus to his Father Sanctifie them with thy truth thy word is truth Ioh. 17.17 â—d was heard in the things which he praid for will reueale 〈◊〉 truth vnto vs so farre as shall be necessarie for vs. But in the â—â—an time either we should so speak of the things that are not â—â—ealed vnto vs as submiting that we speake vnto the iudgeâ—ent of the Prophets as the Apostle willeth 1 Cor. 14.32 or else we should â—ld our peace and hearken vnto him vnto whom God hath â—ealed his truth as the same Apostle willeth in the same â—ace saying If any thing be reuealed to another that sitteth by 30. 〈◊〉 the first hold his peace A rule to the practise whereof the â—postle seemeth vnto me to exhort where he saith Rom. 12.3 Let no man â—esume to vnderstand aboue that which is meete to vnderstand but 〈◊〉 him vnderstand according to sobrietie as God hath dealt to eueâ— man the measure of faith For he which will seeme to vnderâ—and before it be reuealed vnto him how doth he vnderstand â—â—cording to sobrietie how doth hee not vnderstand aboue â—â—at which is meete to vnderstand But the Apostle would â—aue euery man to vnderstand according to sobrietie and no â—an to vnderstand aboue that which is meete to vnderstand â—nd consequently would haue all men with patience to waite â—ll God shall reueale that vnto them which as yet is hid from â—heir eyes In the practise of which rule if wee would bee as â—arefull as we are skilfull in the knowledge of it many of vs â—he Church should be freed from dissensions wherewith it is â—roubled As many of vs therefore as loue the peace of Sion â—n the things that are not yet reuealed vnto vs let vs with paâ—ience expect till God in his good time reueale them vnto vs â—nd in the meane time let vs either submit that we speake vnâ—o â—he iudgement of the Prophets or else let vs hold our peace hearken vnto them vnto whom God hath reuealed his truth The second remedie against dissensions caused by not proceeding by one rule in the things reuealed is in the things that are reuealed and generally agreed vpon amongst vs to proceed by one rule euen that one rule which God hath prescribed vs in his word and not to decline from that either to the right hand or to the left Gal. 6.16 For as the Apostle saith as may as walke according to this rule peace shall be vpon them and mercy and vpon the Israel of God Whence it is cleere that so we haâ—e peace both with God and amongst our selues if wee walke according to the rule set downe by the Prophets and Apostles For that is the rule which hee speakes of and whereof hee had said before 1.9 If any man preach vnto you otherwise then that ye haâ—â— receiued let him be accursed So that as the Lord commanded Iosua Ios 1.7 we may not depart or turne away from it to the right hâ—â—â— or to the left To this purpose also is that of our Apostle where he saith Rom. 16.17 I beseech you brethren marke them diligently which cause diuision and offences contrary to the doctrine that ye haue learned In which place the Apostle would haue the Romans constantly to hold fast that doctrine which they had learned signifying withall that they should not want those that would labour to cause diuision and offences amongst them But thus they should auoid them if they would continue in the things that they had learned Whence it appeareth that it is a notable way to auoid diuisions and dissensions to beleeue and liue after the rule of the word By which rule if our aduersaries would haue
proceeded with vs they should not by their diuision haue so much troubled the Church or if yet they would proceed by this rule with vs many dissensions wherewith the Church is troubled might easily be appeased And if amongst our selues and in our owne Churches wee would proceed by this one rule and not leape out vnto conueniences Christian policies danger of innouations and the like whatsoeuer blemishes almost we haue by any dissensions amongst vs might quickly be wiped out As many of vs therefore as loue the peace of Sion let vs in the things that are reuealed vnto vs proceed by one rule euen that one rule which God hath prescribed vnto vs in his holy word and let vs not turne away from it to the right hand or to the left and so shall peace bee within our wals and plenteousnesse within her palaces so â—ll we see Ierusalem in prosperitie all her life long The third remedie against dissensions caused by distraction 〈◊〉 minde and iudgement is all to minde one thing to be knit â—gether in one minde and iudgement A remedie which the â—postle often prescribeth to represse such dissensions as arose 〈◊〉 the Churches that he had planted I beseech you brethren 1 Cor. 1.10 â—ith he by the name of our Lord Iesus Christ that yee all speake â—e thing and that there be no dissensions among you but bee yee â—it together in one minde and in one iudgement He would haue â—o disagreeing in words amongst them because that ingenâ—ers dissension of minde and so repugnancie of iudgement â—hich is the mother of schisme and heresie In a word hee â—ould haue no dissensions amongst them and therefore hee â—ould haue them all speake one thing hee would haue them â—it together in one minde and in one iudgement And as â—ere he beseecheth the Corinthians by the name of Christ Iesus â—hat they minde one thing so in the epistle to the Romans hee â—aketh a most earnest praier vnto God for them that they â—ight be like minded one towards another Now saith hee â—he God of patience and consolation giue you that yee be like minded â—e towards another according to Christ Iesus Rom. 15.5.6 that yee with one â—inde and with one mouth may praise God euen the Father of our Lord Iesus Christ So necessary hee thought the consent of mindes and iudgements and such a notable remedie hee â—hought it to be against all diuisions and dissensions that hee powreth out this most earnest praier vnto the Lord that hee â—ould worke in them this consent of mindes and iudgements that they might minde one thing Where withall it is to bee noted that he praieth that they be like minded one towards another according to Christ Iesus as also in this next chapter â—he praieth Euodias and beseecheth Syntiche Phil. 4.2 that they bee of one accord in the Lord. For otherwise if wee be like minded but not according to Christ Iesus if we be of one accord but not in the Lord our consent is not an vnitie but a conspiracie such as was the consent of the high Priests Scribes and Pharisies when they condemned our blessed Sauiour and of the people of the Iewes when all the multitude cried at once saying Crucifie him crucifie him away with him and deliuer to 〈◊〉 Barabbas and of that last Councell held at Trent when so many things were so Antichristianly concluded against the true ancient Catholike and Apostolike faith If then as we haue one Lord one faith one baptisme one God and Father of all which is aboue all and through all and in vs all so wee would bee like minded one towards another according to Christ Iesus dissensions were easily banished if they were and easily kept out if they were not Which rule if wee had kept or could keepe so well as we should they whose dissensionâ— are so notoriously knowne betweene their Franciscans and Dominicans their Thomists and Scotists their Canonists and Diuines should not be able to twit vs so much with our dissensions as they doe neither should the Brownists and Baroists haue beene such an offence as they haue beene if in that whereunto wee are come they had beene of one accord with vs in the Lord. As many of vs therefore as loue the peace of Sion let vs be knit together in one minde and in one iudgement in the Lord let vs speake one thing and let vs be of like affection one towards another So shall the peace of our Ierusalem bee as the light of the Sunne and her prosperitie as the noone day Let vs by all meanes auoid all dissensions and diuisions and endeuour to keepe the vnitie of the spirit in the bond of peace And therefore in the things that are not yet reuealed vnto vs let vs with patience wait till God in his good time reueale them vnto vs let vs in the things that are reuealed vnto vs proceed by one rule that one rule of Gods word not declining from it to the right hand or to the left and let vs bee like minded one towards another according to Christ Iesus that with one minde and one mouth we may praise God euen the Father of our Lord Iesus Christ So and so alone shall we build that neither hammer nor axe nor any toole of iron shall be heard in the Lords house whiles it is in building And thus much of the remedies The third thing which I note is that the Apostle saith iâ— that whereunto wee are come let vs proceed by one rule c. which sheweth that howsoeuer one came short of another yet hee would haue euery one of them so farre as they were come to goe forward and as in marching against the enemie the stronger to encourage the weaker and the weaker to ranke with the stronger and both to proceed by one rule of their great Generall Christ Iesus Whence I obserue that neither they that are weaker then others in faith in knowledge or in obedience are to be discouraged or to sit them downe because they are weake nor they that are stronger then others in faith in knowledge or in obedience are to bee puft vp in themselues or to contemne them that are weaker because they are stronger but euery man is according to the measure of grace that is giuen him to walke by that rule which God hath prescribed him and one to helpe another in fighting a good fight and finishing their course All of vs are ranked to runne and billed to fight albeit vnto all of vs be not giuen like speed to runne or like strength to fight and all of vs must runne and fight though we cannot runne with the speediest or fight with the strongest And shall wee either be discouraged and sit downe because we cannot match with the best or swell and disdaine because we are not as others but as good as the best It is as if the foot should be dismaied and denie to goe because it is not the head and as if
out of my band My Father which gaue them me 29. is greater then all and none is able to take them out of my Fathers hand Hath not he prayed for them whom the Father hath giuen him Ioh. 17. that they may be one with him that they may be kept frō euil that they may be sanctified through the truth And doth not Iohn say that whosoeuer is borne of God sinneth not 1. Joh. 3.9 namely that sinne that is vnto death so that he fall away finally from God Men may haue tasted of the good word of God and come to some knowledge of the Lord Iesus Christ and yet fal way but they that haue truly tasted of the powers of the world to come shall be euen as the mount Sion which may not be remoued but standeth fast for euer Why then doth the Apostle exhort vs to continue in the Lord if it be sure that we shall continue in the Lord It is to remoue from vs carnall securitie and to teach vs to depend on the Lord by whom we continue in his faith feare and fauour To conclude this point therefore as the Apostle here speaketh vnto the Philippians so say I vnto you Continue in the Lord euen in the faith and knowledge of Iesus Christ so as ye haue bene taught in Christ Iesus Let it neuer be said to you as it was to the Galatians Ye did runne well who did let you that ye did not obey the truth But as ye haue begun to loue and like the truth so continue to walke in the truth that when Christ Iesus shall come in the clouds of heauen ye may be the crowne of our reioycing and that ye may also appeare with him in glorie LECTVRE LXXVI PHILIP 4. Verse 2. I pray Euodias and beseech Syntyche that they be of one accord in the Lord. 3. Yea I beseech thee faithfull yoke-fellow c. NOw follow certaine particular exhortations vnto particular and priuate persons touching some discord fallen out amongst them In the second verse his request is vnto Euodias and Syntyche that they would be of one accord in the Lord. What Euodias and Syntyche were it is not certaine neither are they mentioned elsewhere in the Scripture Like it is by this place that they were two women of good note and such as had much stood with Paul at his first planting of the Church at Philippi But now it seems they were at oddes whether the one with the other or both with the rest of the Church and whether about matters of faith and religion or about ordinary matters of common life it is not certaine This we see the Apostle would gladly compose the strife and therefore he exhorteth them to be of one accord in the Lord that is of one mind and one iudgement in the things of the Lord betwixt themselues and with the Church If we vnderstand that they differed in matters of faith and religion or if we vnderstand the words in generall of what dissensions soeuer then the exhortation is that laying aside all debates and dissensions they would be of one accord in the Lord that is they would dwell together in such vnitie as is pleasing to the Lord. I pray Euodias and beseech Syntyche c. It followeth Yea and I beseech thee c. In this verse the Apostles exhortation or request is vnto his faithfull yoke-fellow that he would be a meanes to compose the strifes of Euodias and Syntyche with this reason implied because they were women which had laboured with him when he preached the Gospell at Philippi nor with him onely but with Clement also and with diuers others which labored with him in the same work whose names are written in the booke of life What this faithfull yoke-fellow was whom he maketh this request vnto it is not certaine Much disputation there is who it should be Like it is that it was some speciall man that preached the Gospell purely and sincerely there with him at Philippi Him he requesteth to helpe those women namely Euodias and Syntyche How to helpe them Namely to order their matters and to compose their strifes whatsoeuer they were And why should he do so That which the Apostle addeth seemeth to be added as a reason to moue his faithful yokefellow to help them and to compose their strifes for they laboured with him in the Gospell that is when the Gospell was first preached by him at Philippi they laboured yea and euen stroue for so the word signifieth putting themselues in hazard for the hearing of the Gospell preached and for the defence of the Gospell For in the Acts mention is made of women among whom was Lydia that came together to a place besides the riuer Act. 16.13 not daring as it may seeme to haue their assemblies in the citie of Philippi and there heard the word at Pauls mouth These two women it may seeme were two of them of whom the Apostle for that cause saith that they labored and stroue with him in the Gospell he being willing to preach and they desirous to heare when there was great danger for both and they standing much in his defence when he was much contradicted Neither doth he commend them to haue laboured with him alone in the Gospel but with Clement also and with other his fellow-labourers which laboured with him in the worke when the Gospel was first preached at Philippi Who this Clement was it is not certaine as neither who these his fellow-labourers were Silas it is like by that place in the Acts was one Ministers of the Gospell they were which ioyned their labours with Paul to the gathering of the Church at Philippi whose names though they were not written by him in this Epistle yet he saith that they were written in the book of life Whereby he meaneth that their life was as certainly sealed vp with God as if their names had bene written vp in a booke to that purpose For the speech is borrowed from the maner of them that bill the names of them in a booke whom they haue chosen into their seruice whom then they know to be theirs because they haue their names billed in a booke So God knoweth who are his as certainly as if their names were written in a booke and their life is as surely sealed with him as if their names were registred to that purpose The summe then of the Apostles reason is this these women for their labour with him and other his fellow-labourers in the Gospel were worthy that he should do this for them and therefore he requests his faithful yoke-fellow that he would help them compose the strifes which were either betwixt themselues or betwixt them and the Church there And let this suffice to be spoken touching the scope of these particular exhortations and the meaning of the words in them both Now let vs see what notes we may gather hence for our further vse First then in the person of Paul I note his
we weane men from this worldly reioycing as much as we can What is then the reioycing which we teach As the Apostle saith of sorrow 2. Cor. 7.10 that there is a worldly sorrow which causeth death and a godly sorrow which causeth repentance vnto saluation so I say of reioycing that there is a worldly reioycing when men take more pleasure in the vanities of this life and the pleasures of sinne then in the things which belong vnto their peace which causeth death a godly reioycing when men reioyce in the Lord so that they put their whole confidence in him and count all things losse and dung in comparison of that reioycing which they haue in him which causeth confidence vnto saluation The reioycing then which we teach is not the worldly reioycing which the world teaches which causeth death but the godly reioycing which causeth confidence vnto saluation We say that ye may and that ye ought to reioyce in the Lord. So the holy Ghost often exhorteth vs to doe and so the godly haue alwayes done Be glad O ye righteous saith Dauid and reioyce in the Lord. Psal 32.12 And againe Let Israel reioyce in him that made him Psal 149.2 and let the children of Sion be ioyfull in their King Let him that reioyceth saith the Apostle out of the Prophet reioyce in the Lord. 2. Cor. 1.31 And in the former chapter My brethren saith the Apostle reioyce in the Lord. Esay 61.10 So did the Church in Esay saying I will greatly reioyce in the Lord and my soule shal be ioyfull in my God for he hath clothed me with the garments of saluation c. So did Mary saying Luke 1.47 My soule doth magnifie the Lord and my spirit reioyceth in God my Sauiour So Peter giueth testimonie to the strangers to whom he wrote that they reioyced in the Lord with ioy vnspeakeable and glorious 1. Pet. 1.8 And so the godly haue alwayes reioyced in the Lord as in the onely rocke of their defence and strong God of their saluation And now see besides these exhortations and examples so to doe what great cause we haue to reioyce in the Lord and how litle cause there is to reioyce in any thing else for what haue we that we haue not from him or what want we which if we haue he must not supply Haue we peace in all our quarters and plenteousnesse in all our houses haue we a blessing in the fruit of our body in the fruit of our ground in the fruit of our cattel in the increase of our kine and in our flockes of sheepe are our wiues fruitfull as the vine and our children like the Oliue branches round about our tables haue we health strength foode rayment and other necessaries of this life Iames 1.17 And whence are all these things Euerie good giuing and euery perfect gift is from aboue and commeth downe from the Father of lights with whom is no variablenesse neyther shadowing by turning But to come nearer vnto the causes of Christian reioycing Doth the Spirit witnesse vnto our spirit that we are the sonnes of God Is the darkenesse of our vnderstandings lightned the frowardnesse of our wills corrected the corruption of our affections purged Do we feele in our selues the vertue of Christ his resurrection by the death of sinne and the life of God in our selues Are our soules fully assured of the free forgiuenes of our sinnes by grace through the redemption that is in Christ Iesus dare we go boldly vnto the throne of grace and crie Abba which is Father Do we know that Death shall not haue dominion ouer vs and that Hell shall neuer be able to preuaile against vs Behold then what cause we haue of our reioycing in the Lord for abundance of spirituall blessings in heauenly things for our election in Christ Iesus vnto euerlasting life before the foundatiō of the world for our creation in time after his owne image in righteousnesse and true holinesse for our redemption by the bloud of Christ Iesus when we through sinne had defaced the image wherein we were created and sold our selues as bond slaues vnto Sathan for our vocation vnto the knowledge of the truth by the Gospel of Christ Iesus for our adoption into the glorious liberty of the sons of God for our iustification and tree forgiuenesse of our sinnes by the bloud of Christ Iesus for our sanctification by the Spirit of grace vnto some measure of righteousnesse and holinesse of life for our regeneration vnto a liuely hope in Christ Iesus and for the assured confidence which we haue of our glorification after this life with Christ Iesus who shall change our vile body that it may be fashioned like vnto his glorious bodie c. All graces of Gods Spirit and for them all such matter of reioycing in the Lord as may make our hearts dance for ioy and may rauish our soules with gladnesse And as we haue all things from the Lord that we haue whether for the body or for the soule for this life present or that that is to come so what is it that we want which he doth not supply Want we riches The Lord maketh poore 1. Sam. 2 7. and maketh rich and he is rich vnto all them that call vpon him faithfully Want we preferment Psal 75 6. Promotion cometh neyther from the East nor from the West nor yet from the South God is the Iudge he putteth downe one and setteth vp another Want we wisedome If any man lacke wisedome let him aske of God Iames 1.5 which giueth vnto all men liberally and reprocheth no man and it shall be giuen him Want we patience in troubles That is the wisedome which Iames specially speaks of in the place mentioned wisedome patiently to endure whatsoeuer God laieth vpon vs which ye see God liberally giueth to them that lacke aske Want we comfort in our soules God is the God of patience and consolation Rom. 15.5 which comforteth vs in all our troubles and turneth our heauinesse into ioy as also himselfe saith saying I will turne their mourning into ioy Ierem. 31.13 and will comfort them and giue them ioy for their sorrowes Yea whatsoeuer it is that we want it is the Lord that must supply our wants He openeth his hand and filleth all things liuing with plenteousnes Psal 145.16 such as he best knoweth to be most meet for them and good for his glory 84.11 The Lord will giue grace and glory saith the Psalmist in another place and no good thing will he withhold from them that walke vprightly no good thing which he knoweth to be good for them and also good for his glorie Haue we then whatsoeuer blessings we haue from the Lord and doth the Lord supply whatsoeuer we want fo farre forth as he sees it to be expedient for vs and good for his owne glorie See then what cause we haue to reioyce in the
to anger abundant in goodnes and truth reseruing mercie for thousands and not making the wicked innocent the most mightie God vnto whom al power is giuen in heauen and in earth who sitteth in heauen and beholdeth the earth and seeth whatsoeuer is done among the sonnes of men our Lord by right of creation in that he made vs of nothing when we were not our Lord in the right of redemption in that when we were bondslaues vnder hell death and damnation he payed the ransome of our redemption and freed vs from the bondage of sinne and Satan and our Lord in the right of soueraignty to rule and gouerne vs by his Spirits to saue and defend vs vnder his wings he is at hand neare about our paths and about our beds pitcheth his tents round about vs and giueth his Angels charge ouer vs he is at hand neare to behold our sufferings and our wrongs Exod. 3.9 as himselfe saith I haue seene I haue seene the affliction of my people which is in Egypt whereâ—nto the Egyptians oppresse them Neare to heare vs when we call vpon him as himselfe saith Call vpon me in the day of trouble Psal 50.15 and I will heare thee and thou shalt glorifie me Neare to deliuer vs from the wrongfull dealings of men and therefore the Prophet prayeth vnto him O deliuer me from the wrongfull dealings of men and giue me not ouer vnto mine oppressours Neare to saue vs vnder his feathers in euery needefull time of trouble for so the Psalmist saith The Lord will be a defence for the oppressed Psal 9.9 euen a refuge in due time of trouble Hereof Iacob had experience when Laban persecuted him in that the Lord curbed Laban when he said vnto him Genes 31.24 Take heede that thou speake not to Iacob ought saue good Hereof Ioseph had experience in his danger by his brethren in that the Lord first by Reuben saued him that he was not slaine and after that he was sold made him Ruler of Pharaohs house and of all his substance Genes 37.41 Hereof the children of Israel had experience when Pharao oppressed theÌ„ in that the Lord Exod 3. when their crie for their bondage came vp vnto him deliuered them out of the house of bondage by the hands of Moses and Aaron Hereof Daniel and his companions had experience when they were traduced vnto the king in that the Lord shut the mouthes of the lions that they hurt not the one Dan. 6.22.3.27 and abated the heate of the fire that it had no power ouer the bodies of the other Hereof the Disciples of Christ had experience when they were cast into prison in that the Lord sent his Angell vnto them and deliuered them out of prison Acts 5.19 And hereof the children of God haue continuall experience in that the Lord helpes them to right when they suffer wrong feedeth them when they are hungrie Psal 146. looseth them when they are in prison giueth them sight when they are blinde raiseth them when they are fallen keepeth them if they be strangers relieueth them if they be fatherlesse or widdowes and maketh all their beds in their siâ—kenesse And hereupon Dauid resolued and said Psal 3.6.27.3.23.4 I will not be afraid though ten thousands of people beset me round about nay though an hoste of men were laid against me yet shall not mine heart be afraid nay though I walke through the valley of the shadow of death I wil feare no euill And why for thou art with me saith the Prophet thou O Lord art with me and therefore whosoeuer be against me in what danger soeuer I be I will feare no euill This then to know that the Lord is with vs and that he is alwaies neare at hand to heare vs and to helpe vs should quiet vs as of all feare so of all perturbations of the minde so that we should patiently brooke whatsoeuer might otherwise stirre vs vnto impatiencie How is it then that vpon euery occasion we are so vnpatient and haue so little hold of our selues If any man thwart or crosse vs if any man harme or wrong vs if any man taunt or mocke vs if any man reuile or speake euill of vs if anie man offer vs any hard measure in word or in deed how do we bite vpon the bridle and stomacke the matter One abuse must be quit with another one wrong with another one mischiefe with another or else we think we haue neuer plaied the men But if we be falsly accused before the Iudge of theft murder sedition treason or the like if we be wrongfully scourged imprisoned racked or tormented if we be cruelly or deceitfully turned out of house and home lands and liuing and all that we haue O how then are our soules disquieted within vs and how do our hearts burnt within vs till we be auenged of such as haue thus dealt with vs Here must reuenge be sought by bloud death and if there be any further reuenge then this And tell me I pray what is the cause of such impatiencie in these and the like cases yea oftentimes when the Lord his hand is vpon vs in pouertie sickenes and the like Is it not euen hence because either we know not or remember not that the Lord is at hand Yes verily it is the ignorance or forgetfulnesse of the Lord and of his prouident watchfulnesse ouer vs that makes vs fret and fume and like the dogge runne vpon the bone that is cast at vs. We know not or we remember not that vengeance is the Lords and that he hath promised that he will repay and reward the wicked after their deseruing and therefore forsooth when we thinke there is cause we will be disquieted we will kill and slay and we will be auenged For if we knew or remembred that vengeance is the Lords and that he wil repay we would patiently passe by the contumelies and wrongs of men and leaue them to the Lord that iudgeth righteous iudgement We know not or we remember not that the Lord is neare vnto all that call vpon him in truth to heare and help vs in all dangers if we patiently waite vpon him that we may be safe vnder his feathers and therefore forsooth when troubles assault vs or the sorrows of death compasse vs about we thinke we do well to be as vnpatient as Ionas was angrie for his gourd For if we knew or remembred that he is at hand at euerie needfull time of trouble to helpe vs our soules would patiently wait vpon the Lord vntill he should helpe vs. Eyther we thinke not of the Lord and of his watchfull prouidence ouer vs to saue and defend vs and to auenge our sufferings and wrongs or carnally we say if the Lord be at hand I wish I might know it I wish I might heare him I wish I might see him as if otherwise we could not discerne of his being neare vnto vs or if we