that wee doe but of that wee should doe and of that which God may require of vs. All our perfection is only in Christ Iesus who hath perfectly fulfilled that which wee should but could not and for whose sake all our imperfections are couered and not imputed vnto vs. He is our perfection wee are full of imperfections and in his perfection are all our imperfections â—id and couered Againe here is a notable comfort for all such of Gods children as feele in themselues any imperfections any wants â—f those things after which their soule longeth The blessed Apostle had not now when he wrote these things attained to â—he perfection of the knowledge of Christ of the vertue of his â—esurrection or of the fellowship of his afflictions Why art â—hou then troubled and why is thy soule disquieted within hee for such imperfections as thou feelest in thy selfe Thou â—nowest not thy Christ as thy soule desireth thou findest not â—at sweetnesse of his word in thy selfe that thou shouldest â—ou feelest not thy flesh so subdued vnto the spirit as it should â—e thou doest not walke in that obedience vnto thy God â—hat thou shouldest thou art not so zealous in all holy duties 〈◊〉 thou shouldest be thou doest not take such pleasure in the â—ings that belong vnto thy peace as thou shouldest do None 〈◊〉 all the children of God that come not farre short of that â—ey should in all these things and the more holy that they â—e the more they see their wants How often doth Dauid â—ay vnto the Lord to teach him his statutes Psal 119. to open his eyes at he may see the wondrous things of his Law to stablish his â—ord in him to incline his heart vnto his testimonies and not â—to couetousnesse to quicken him in his righteousnesse â—eade the 119. Psalme where thou shalt finde that that holy â—ophet hath euen powred out his soule in many such praiers 〈◊〉 but thou doest not onely feele in thy selfe the want of such â—rfections as thou shouldest haue but thou feelest such imperfections as thou shouldest not haue Thou art dull and sluggish and heauie and and lumpish there is no edge in thee vnto the things that belong vnto thy peace Doest thou know and feele in thy selfe these imperfections This same is a peece of thy perfection to see and know and acknowledge thine imperfections Luk 18.11 12 13 The proud Pharisie hee talkes of nothing but his perfections it is the poore Publican that feeles his imperfections and that not daring therefore to lift vp so much as his eyes to heauen strikes his breast saying O God be merciful vnto mee a sinner And what is it that makes thee feele thine imperfections It is the life of God in thee that makes thee that thou seest thy dulnesse and lumpishnesse and that thou canst not abide it but grieuest at it Them that are dead in their sinnes thou seest to goe on in the wickednesse of their wayes neither are they euer touched with any remorse or feeling of their wants and imperfections Yea Dauid so long as he lay dead as it were in that sinne which hee had committed in the matter of Vriah he neuer felt any remorse But when onâ—â— the life of God beganne to awake in him by the word of Nathan then he said I haue sinned against the Lord. This then that thou feelest and acknowledgest thine imperfections 〈◊〉 token of the life of God in thee The greatest imperfection that the young man in the Gospell had was the great conceâ—â— which he had of his perfection All these commandements saith he Mat. 19.20 I haue obserued from my youth vp what lacke I yet He could not see any imperfection in himselfe till Christ bade himself all that he had and giue to the poore c. and then he saw it but the text saith nothing of his acknowledging it with remorse for it To stand then vpon our perfection is our greatest imperfection and to see and acknowledge our imperfection with remorse is a great point of our perfection Let not then thine imperfections dismay thee It is well that thou feelest them it is a point of thy perfection and it is a token of the life of God in thee and if thou feltst them nor thy disease were a great deale more dangerous O but therefore thou art troubled because thou feelest thine imperfections more then thou wast wont O but comfort thy selfe rather in those mercies that thou wast wont to finde for he that hath begunne a good worke in thee Phil. 1.6 will performe it vntill the day of Iesus Christ He is immutable and so is his loue immutable for whom he loueth once hee loueth vnto the end Ioh. 13 1. It was Dauids case as himselfe witnesseth where hee thus saith I caâ—â—ed to remembrance my song in the night Psal 77.6 I communed with mine owne heart and my spirit searched diligently 7. Will the Lord aâ—sent himselfe for euer and will he shew no more fauour Is his mercy cleane gone for euer Doth hâ—s promise faile for euer more 8. Hath God forgotten to be mercifull 9. hath hee shut vp his tender mercies in displeasure Where the Prophet sheweth how hee was wont to praise the Lord in the night season for his louing mercies But now the Lord had seemed to shut vp his tender mercies in displeasure And this he saith in the next verse was his death euen the want of the feeling of Gods goodnesse he saith was his death 10. yet saith hâ— I remembred the yeeres of the right hand of the most high Where he signifieth that he recouered himselfe by remembring the former times wherein God had manifested his goodnesse towards him Let not then thy present want disquiet thee but comfort thy selfe in the remembrance of his former goodnesse towards thee Though hee seeme for a little to hide his face from thee yet will hee not leaue nor forsake thee but in his good time he will perfect his good worke in thee But I follow Here I note the Apostles eager pursuit after perfection He had not yet attained vnto it but he followed as eagerly after it as the persecutor who will not rest till he haue him whom he persecuteth or as the runner who will not rest till he come at his goales end He was so desirous to grow daily more and more in the knowledge of Christ and of the vertue of his resurrection c that he shooke of all impediments and letts which might hinder him in that course and laboured daily more and more in all things to grow vp into him which is the head that is Christ Whence I obserue a necessarie dutie for all Christians which is that they labour daily more and more to grow vp in the knowledge of Christ in obedience to his will in holinesse and righteousnesse and in all things to aime euermore at the marke of perfection And to this purpose are those often
also exhort vs to cleanse our selues from all filthinesse of the flesh and spirit 2 Cor. 13.11 7.1 and to grow vp vnto full holinesse in the feare of God to mortifie the deedes of the flesh and to be renued in the spirit of our mindes And why No doubt one cause is because otherwise we cannot be as he exhorteth vs to be perfect For what perfection can there bee where there is no dying vnto sinne which is our bane and imperfection and no liuing a holinesse and righteousnes which is the onely way vnto perfection Our sinnes doe make a separation betweene vs and our â—od in whom alone we are perfect Es 59.2 and it is the spirit of sanâ—ification whereby wee are engraffed into Christ Iesus in â—hom only we are perfect This then is also requisite vnto â—hristian perfection that we feele in our selues a mortificatiâ— of the old man and a quickening of the new man through â—â—e power of the spirit by the vertue of Christ his death and â—â—surrection The third thing necessarily requisite vnto Christian perâ—â—ction is a feeling and acknowledgement of our owne imperâ—â—ction both in knowledge and in obedience for so only doe â—â—e grow vnto Christian perfection if in an holy feeling of â—â—r wants and imperfections wee poure out our complaints â—nto our God and acknowledge our wants vnto the Lord. It â—as the conceit of their perfect knowledge that made the â—orinthians that they knew nothing as they ought to know â—nd it was the conceit of their owne perfect righteousnesse â—â—at made the Pharises that they neuer sought the true perfect â—â—ghteousnesse of Christ Iesus But Dauid hauing said 2 SaÌ„ 12.13 I haue â—â—ned against the Lord Luc. 18.14 streight-way the Prophet Nathan said â—nto him the Lord also hath put away thy sinne And the Publiâ—ane hauing smitten his breast and said O God bee mercifull â—nto mee a sinner the holy Ghost giueth him this testimonie that â—e dâ—parted to his house iustified rather then the Pharsie or if wee â—â—ke the sense of the place he departed home to his house iuâ—â—ified and not the Pharisie Luc. 23 41.42.43 And the Theefe vpon the crosse â—auing first confessed and said we are indeede righteously here â—â—r we receiue things worthy of that we haue done and afterwards â—raied and said Lord remember me when thou commest into thy â—ingdome by and by Iesus said vnto him verily I say vnto thee 〈◊〉 day shalt thou be with me in Paradise And generally this is â—rue that onely they follow Christ who deny themselues onâ—y they come vnto God who feele their wants in themselues â—nely they seek vnto God who are confounded in themselues â—nd consequently only they come vnto Christian perfection â—hose hearts are touched with the feeling of their imperfeâ—tions This then is also requisite vnto Christian perfection â—hat in an holy feeling of our owne wants wee acknowledge our imperfection in euery grace of God The 4. thing necessarily requisite vnto Christian perfection is an earnest endeauour constant care to grow in grace and in the knowledge of our Lord and Sauiour Christ Iesus For so onely are we perfect in some degree if wee follow hard after perfection and if with an enflamed desire after the good things of God we labour to encrease daily more and more in all holinesse and righteousnesse And therefore the Apostle exhorteth saying Heb. 12.14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Follow hard for so the word signifieth folâ—â—â— hard after peace with all men and holinesse without which no man shall see the Lord. Where the Apostle doth not limit his exhortation by any circumstance of time but follow in thy nonage follow in thy ripe age follow in thine old age still follow for still it is said vnto thee follow hard after peace and holinesse And why euen because none ouertaketh but he that folloâ—eth Mat. 5.6 And our Sauiour pronounceth a blessing vpon the hea◠〈◊〉 them that hunger and thirst after righteousnesse Which sheweâ—â— that where there is this feruent desire to grow vp in godlines and this hungring and thirsting in our soules after the thingâ— that belong vnto our peace there is a blessing vpon the heaâ— of euery one that doth so And why did our Apostle follow hard that he might comprehend euen as hee was comprehended of Christ Iesus but because they onely at length attaine vnto perfection who in the meane time follow hard after it This then is also requisite vnto Christian perfection that wee labour to grow vp in godlinesse and to encrease in all manner holy conuersation That all these things are necessarily requisite vnto Christian perfection this generall exhortation inferred by way of conclusion vpon the things mentioned in the particular example of our Apostle sheweth most plainly as also that in these things alone doth Christian perfection consist vnlesse any man will take vpon him more exactly to describe it than the Apostle hath done Hence then wee may learne to descrie the notable grossenesse of that Monkish perfection which our aduersaries tell vs so much of Luc. 18.21 For aske our aduersaries or aske a Monke whether he be perfect he rubs no more at his answer then the young man in the Gospell did but he he is perfect and why should any man aske the question whether he be perfect And 〈◊〉 proofe hereof he will tell you that besides keeping of â—ods commandements whereunto wee are all bound both 〈◊〉 precept and likewise by promise in our baptisme besides â—is he hath vowed chastitie pouertie obedience pilgrimage â—fficient badges of his perfection He meddles not with the â—ings of this life nay he cares not for them nay he hath forken all to follow Christ The Pharisie that is no extortioner 〈◊〉 vniust man no adulterer that fasts twise in the weeke that â—ues tithe of all that euer he possesseth is no body vnto him â—he young man that had kept all the commandements from â—s youth is no body vnto him Hee hath wholly sequestred â—mselfe vnto contemplation and giuen himselfe vnto God 〈◊〉 that the least thing that he doth euen his sitting his stanâ—ing his eating his sleeping euen the least thing that he doth 〈◊〉 better and more acceptable vnto God then the best workes â—ther of the first or second table which the faithfull being â—aried doe performe Thus doth he boast of his perfection 〈◊〉 if he were the man and none but hee that were deare in â—ods sight and that were worthy to rest in his holy tabernacle â—ut how farre wide is he of the true and Christian perfection â—deed It is not the righteousnesse of Christ Iesus that hee â—ands vpon but vpon his owne righteousnesse by his owne â—oly and vnspotted life He doth not cast downe himselfe in â—y sense and feeling of his owne wants and imperfections â—t hee dares to stand and to shew himselfe in the presence of â—e most high Hee doth not daily more and more die vnto â—nne and liue
towards miserable sinners I might instance in the like mercy of the Lord towards Matthew first a Publican afterwards an Euangelist towards Zaccheus first a sinfull man afterwards a notable conuert towards the theefe on the Crosse ere while on the crosse after a while in paradise c. but I will not trouble you with multitude of examples wherein might appeare the riches of Gods great mercies towards great and grieuous sinners Neither let this be any encouragement vnto any man to let loose the reynes vnto sinne because where sinne aboundeth there mercy aboundeth much more for if any man vpon such examples of his mercies shall presume and make bold to sinne let him also know that as the Lord is mercifull so is he also iust and that towards him and such as he is iustice shall triumph ouer mercy Rather let this so louing mercy of the Lord teach vs neither to despaire in our selues nor of others though great sinners for what though we haue omitted such things aâ— we ought to haue done nor onely so but committed such things as we ought not to haue done What if we haue committed incest with Lot or murther and adulterie with Dauid Nay what if we haue beene blasphemers or persecutors with Paul vniust with Zaccheus or theeues with him on the crosse The Lord hath mercy enough for vs in store and others as great sinners as we and ouertaken with the like sinnes haue beene receiâ— vnto mercy Onely let vs acknowledge our sinnes with Dauid Luc. 7.38 weepe for our sinnes with the woman in the gospell obey when the Lord calleth vpon vs with Paul receiue him ioyfully when he commeth vnto vs with Zaccheus and pray feruently vnto him with the theefe vpon the crosse and then assure we our selues we shall be receiued vnto mercy And who knoweth of any but the Lord may giue grace vnto repentance and then surely followeth mercy The Lord his mercies are in his owne dispensing he may when he will and he doth when he seeth it good renue the heart and grant mercy Though therefore the prodigall childe runne a lewde course for a long time yet let vs hope that the Lord will at length giue grace vnto repentance and receiue him vnto mercy Paul and Timotheus The second thing which I note is that the Apostle ioyneth vnto himselfe Timothie aged Paul yong Timothie an excellent Apostle an inferior Minister the author of the Epistle him that onely approued it or at the most wrote it from his mouth and all this to grace and credit Timothie with the Philippians vnto whom he meant shortly to send him as it appeareth by the next chapter vers 19. Whence 1. I obserue a notable example of rare humilitie for a rare and seldom thing it is to be seene superiors to receiue their inferiors into the honor of their labors and to be willing that what honor or fauour may accrew vnto them by their labors may be communicated likewise to their inferiors who had little or no hand in them Nay commonly superiors in authority or learning or otherwise count it a great debasing vnto themselues to be thought to haue had their inferiors to haue ioyned with them in their labours to haue vsed their helpe or to equall them with themselues Yet such was Pauls humilitie that he gladly receiued Timothie a faithfull minister of the gospell but farre inferior vnto him into the honor of his labors and equalled him vnto himselfe as if his hand had been as farre in the writing of this Epistle as was his owne that as they should accept of him for it so they might accept of Timothie also He had learned that lesson well which our blessed Sauiour gaue both him and vs to learne from himselfe Mat. 11.29 saying Learne of me that I am meeke and lowly in heart And himselfe herein gaue the Philippians a good patterne of that wherevnto afterward he exhorteth them Phil. 2.3 that in meeknesse of minde euery man should esteeme others better than himselfe His estimation of Timothy and his lowlinesse of heart are sufficiently witnessed by this his associating of him vnto himselfe but such a selfe-liking hath now possessed men that such humilitie is hardly to be found Euery man likes his owne labors so well and stands so much vpon his reputation that he cannot endure the disgrace that any man should say or thinke that he hath had this or that helpe this or that aduise that he neuer did this or that of himselfe To haue the credit or commendation of any thing well done of our selues we like it well but if any be ioyned in with vs especially our inferiors we make little reckning and oftentimes had as lieue want it as haue it so So far are we from the Apostles humilitie Wherevnto if we will attaine we must not thinke of our selues aboue that is meete wee must thinke of others according to their worth we must not thinke much to receiue others into the honors of our labors and we must make our selues equall to them of lower sort then our selues And this if we doe we shall be good followers of the Apostles humilitie 2. In this ioyning of Timothy vnto himselfe I obserue a good patterne of that care which ought to be had of of the Ministers credit with his people For wherefore did the Apostle ioyne Timothy vnto himselfe He meant to send Timothy shortly vnto the Philippians to instruct them in the waies of God more perfectly as appeareth by the next chapter therfore for the better credit of him in his ministery with them when he shold come vnto them in writing vnto them he receiueth him into the honor of his labors ioyneth him vnto himself So should they doe that are called vnto greater place in the Church then others of their calling They should by all meanes seeke the grace and credit and countenance of the Minister with his people yea whatsoeuer might be for the furtherance of him in his ministery they should with all holy care regard it for the grace we see of the Minister is the grace of his ministery and the more he is countenanced by his superiors the more he preuaileth in his ministery with his people As therefore they would giue testimony of their care of the Church and of the building vp thereof by the ministery of the gospell so they should haue care of the Ministers credit with his people And I wish they would doe so But I passe ouer to that which followeth The third thing which here I note is the title of dignity common to them both whereby both Paul and Timothy are described In the latter to the Corinths and in the epistle to the Colossians the Apostle in the inscription of his Epistles ioynes Timothy to himselfe as here he doth but there in title he seuereth himselfe from Timothy saying Paul as Apostle of Iesus Christ and our brother Timotheus and likewise in the Epistle to Philâ—mon saying Paul
therefore by Dauid the Lord saith Psal 50.23 who so offereth me thanks and praise he honoreth me euen with most excellent honor Let vs therefore clense our selues from this sinne of vnthankfullnesse Phil. 4.6 and let as the Apostle exhorteth our requests be shewed vnto God in prayer and supplication with giuing of thanks The fouler that the sinne of vnthankfulnesse is let vs the more detest it and the more requisite that thanksgiuing vnto God is let vs the more abound therein Let vs follow the counsell of the Apostle and walke in Christ Iesus rooted and built in him and stablished in the faith Col. 2.6 7. as we haue been taught abounding therein with thanksgiuing The second thing which here I note is the cause of the Apostles thanksgiuing vnto God which is because of the fellowship which they had in the gospell from the first day vntill then 1. because they as other Churches had receiued the gospell whereby they had fellowship with the Father and the Sonne and because they had continued in the truth from the first day of their conuersion vnto Christ by the worke of his ministerie vnto now that he wrote vnto them Whence I obserue a principall matter of our thanksgiuing vnto God a principall cause why we should vpon the blessing bestowed vpon vs giue thanks vnto God for it In all things indeed is matter of our thanksgiuing vnto God for euery good giuing and euery perfit gift is from aboue Jam. 1.17 and commeth downe from the father of lights c. He created vs formed vs and made vs and that in his owne image in him we liue moue and haue our being he giueth health wealth peace liberty foode rayment he sendeth raine from heauen and fruitfull seasons deliuereth in all dangers comforteth in all troubles helpeth in all needs blesseth the worke of our hands and filleth vs with plenteousnesse of all good things And for all these we should and haue great cause from day to day to tell out his praises with gladnes and to offer vnto him the sacrifice of praise thanksgiuing But yet is a more principall matter behind which is the fellowship which wee haue with other reformed Churches in the gospell of Iesus Christ and the continuance thereof so long time amongst vs the preaching of the word of our saluation amongst vs and the blessed increase thereof vnder a most gracious gouernment Here is indeed principall cause of reioycing and thanksgiuing for by our fellowship which we haue with other Churches in the gospell we haue fellowship with the Father and with his sonne Iesus Christ as Iohn witnesseth saying that which we haue seene and heard to wit the gospell 1 Joh. 1.3 declare we vnto you that yee may also haue fellowship with vs and that our fellowship also may be with the Father and with his sonne Iesus Christ By our fellowship in the gospell we are called out of darknes into his marueilous light and we which in time past were not a people are now the people of God 1 Pet. 2.9 10. and we which in time past were not vnder mercy haue now obteined mercy as Peter witnesseth By our fellowship in the gospell we are borne againe not of mortall seede 1 Pet. 1.3.23 but of immortall and are begotten vnto a liuely hope in Christ Iesus as the same Peter witnesseth And by our fellowship in the gospell 2 Tim. 3.15 we are made wise vnto saluation through the faith which we haue in Christ Iesus as witnesseth our Apostle O blessed fellowship in the gospell whereby we are made wise vnto saluation whereby we are regenerate and begotten vnto a liuely hope in Christ Iesus whereby we are called out of darknes into light and of no people made the people of God and whereby wee haue fellowship with Christ Iesus which is the great end of the ministery of the gospell that we may haue fellowship with him and walke in the light as he is in the light Againe the continuance of our fellowship in the gospell from the first day of her Maiesties most gracious gouernment ouer vs vnto now our pereseuerance in the truth without being remoued away vnto another gospell which is not another gospell saue that there be some which trouble you and intrude to peruert the gospell of Christ what a principall blessing is this of our good God vnto vs Surely these are such blessings as may well make vs breake out into exclamation with Dauid and say Psal 116.12 13 17. What shall I render vnto the Lord for these his great mercies towards me I will receiue the cup of saluation and call vpon the name of the Lord. I will offer a sacrifice of thanks-giuing will call vpon the name of the Lord. This was Dauids resolution vpon deliuerance from dangers by Saul and much more vpon such blessings as these haue we iust cause of such resolution God being principally in this soft and still voice of the gospell Haue we then such principall cause of thanksgiuing vnto our God for the fellowship which wee haue with other Churches in the gospell and for the continuance of this fellowship from the first day vnto now euen these forty yeares This then 1. should teach vs willingly and gladly to embrace the gospell of Iesus Christ when it is brought vnto vs. For if there be such cause of thanksgiuing vnto God for it being had then surely is there great cause of gladly embracing it when it may be had And yet what dullnesse and slacknes and coldnes herein In this congregation how is it embraced I beare you record some of you that yee doe embrace it willingly and gladly and I assure my selfe that from your hearts you thanke your God for it But others there are that seldome or neuer come vnto the hearing of it others that when they should heare it turne their backs and depart away from the hearing of it others that heare it sleepingly or coldly so that either it enters not in or quickly after is choked by the cares of this world Do these thanke God for the fellowship which they haue with others in the gospell Nay they haue none and some of them will haue no fellowship with others therein and therefore vnlesse at length they take hold of the grace that is offered them they shall haue no fellowship with the Father or with Iesus Christ his sonne As for you beloued that gladly embrace the gospell of your saluation hold on your good course thirst after it as the Hart doth after the water brooks frequent the places where yee may heare it lay it vp in your hearts that yee may not sinne against the Lord and let your mouthes be euer filled with praises thanksgiuing to God for it Secondly this should teach vs to labour by all holy meanes to continue in the grace and in the truth wherein we stand vnto the end For if it should so principally cause in vs
euen the like extremitie of sickenesse that Epaphroditus was brought vnto A step onely betweene them and death or rather no steppel but they deliuered out of the iawes of death as a pray out of the teeth of the wilde beast or as a bird out of the snare of the fouler And this the Lord may seeme to doe for these causes amongst many other 1. Thereby to make his power more to be knowne amongst the sonnes of men For what can more manifest the power of almighty God then to saue vs when the pit is now ready to shut her mouth vpon vs and nothing but present death before vs 2. To encrease their thankefulnesse who being brought vnto the gates of death are thence deliuered For how much neerer they were vnto death so much greater praises are due vnto him that hath deliuered them from death 3. Thereby to humble them for euer vnder his mightie hand by whom they yet liue moue and haue their being For what should more humble vs then plainely to see that it is no way in our selues but in the Lord only to saue our life from death and to deliuer vs from the power of the graue Seeing then it pleaseth the Lord oftentimes to bring euen his dearest children and choisest seruants into such extremities as of other dangers so of sicknesse let vs take heed how we iudge them as plagued of God for their offences because they are so extreamly visited Yee know it was the great fault of Iobs friends that still they vrged him that surely hee was a great and grieuous sinner a wicked and an vngodly man because the Lord his hand was so heauie vpon him Nay my brethren though some of our brethren in these hot and sharpe diseases through extremity of paine or otherwise howsoeuer should somtimes breake out into impatient speaches yet let vs take heede how we iudge them as forsaken of the Lord ye know the example of Iob into what execrations and words of impatiencie he brake out through that extremitie of griefe wherewith he was holden who yet was a very choise seruant of the Lord and whose patience is commended in the Scriptures Againe seeing it pleaseth the Lord oftentimes to bring euen his dearest children and choisest seruants into such extremities of sicknesse let this be a comfort vnto vs in what extremitie of sicknesse so euer we shall be For no new thing herein doth befall vs but such as oftentimes doth the dearest children of God and he which deliuered them from the hand of the graue when the pit had euen shut her mouth almost vpon them will also deliuer vs if it shall be for his glory and our good Sicknesse and extremitie of sickenesse all are of the Lord and all for the best vnto his children Let vs therefore in all things that befall vs so submit our selues vnto the will of the Lord as that both in heart and voice we euer pray and say thy will be done in earth as it is in heauen LECTVRE XLV PHILIP 2. Verse 27. But God had mercy on him and not on him onely but on me also lest I should haue sorrow vpon sorrow BVt God had mercy on him Where the Apostle first setteth downe the cause of his recouerie and restoring vnto health which was Gods mercy 2. The extent and bountifulnes of Gods mercy therein reaching not to Epaphroditus alone but to Paul also 3. The Apostle setteth downe the cause why the Lord in mercy towards him also restored Epaphroditus vnto health to wit left he should haue sorrow vpon sorrow .i. lest vnto that sorrow which already he had by his bands and imprisonment there should haue beene added another sorrow for his death The words are so plaine and easie in themselues to be vnderstood that there needeth no farther opening or explication of them Let vs therefore see what notes and obseruations we may gather hence whereof we may make some vse vnto our selues But God had mercy on him By which phrase of speech the Apostle signifieth Epaphroditus his recouerie and restoring vnto health Yet see how the Apostle was not content barely to say but he was restored vnto health but signifying euen this same thing he withall noteth both who restored him wherfore he was restored vnto health saying But God had c. As if he should haue said but God for his mercies sake restored him vnto health Whence I note that it is the Lord that woundeth and maketh whole that both visiteth vs with sicknesse and also holdeth our soule in life and healeth all our infirmities For so the Lord himselfe saith Behold now for I Deut. 32.29 I am he and there is no God with me I kill and giue life I wound and I make whole And againe in Exodus saith the Lord Ex. 15.26 I am the Lord that healeth thee And therefore the Prophet thus praieth Heale me ô Lord and I shall be whole saue me Iâ—r 17.14 Ps 103.2.3 and I shall be saued And the Prophet Dauid thus stirreth vp himselfe to praise the Lord saying Praise the Lord ô my soule and forget not all his benefits which forgiueth all thy sinne and healeth all thine infirmities or all thy sicknesses and diseases It is the Lord then yee see that healeth our sicknesse and holdeth our soule in life yea it is euen he that deliuereth vs both from the first and likewise from the second death Yet I would not here be so mistaken as if I iudged that because it is the Lord that healeth our infirmities therefore in the bed of our sicknes we should onely call vpon the Lord and neglect the meanes ordeined for the recouerie of our health For as he hath appointed the end so hath he ordeined the meanes vnto the end And albeit sometimes he worke without meanes and restore vnto health without any medicine or physicke at all yet most ordinarily he worketh by meanes and restoreth vnto health by medicine and physicke And therefore we are not at any time to neglect the meanes of physicke and such like helps for the recouerie of our health but rather we are to vse them with all thankfulnesse vnto the Lord for them and with all praier and supplication in the spirit for his blessing vpon them We see how that good King Ezechias when it had beene told him of the Lord by the Prophet 2 Reg. 20.5.6 thus Behold I haue healed thee and the third day thou shalt goe vp to the house of the Lord and I will adde vnto thy daies fifteene yeere yet for all that 7. when the Prophet said vnto him take a lumpe of dried figs and lay it vpon the boyle and thou shalt recouer he tooke it and laid it on and recouered He might haue said hath the Lord spoken and will he not performe it He hath promised me healâ—h and a lengthning of my daies for 15 yeeres what neede I more then his word what neede I any medicine or prescript from any Physician
of the Lord yet haue I often turned out of the way of his commandements though I haue affected the things which are aboue yet haue mine affections beene too much diuided betweene the things which are aboue and the things which are on earth Well let not thy soule be troubled nor feare Doest thou see and know and acknowledge thus much Dauid saith that he confessed his sinne vnto the Lord Psal 32.5 and so he forgaue the punishment of his sinne Feare not then but that he who hath opened thine eyes to see and thy heart to acknowledge thy weaknesse and imperfection will pardon this weaknesse and imperfection whatsoeuer it is Againe feelest thou some seedes some beginnings of these things in thee Who is it that hath sowen and begun these things in thee Euen that God that hath said I will not faile thee nor forsake thee and therefore will performe that good worke which hee hath begun in thee vntill the day of Iesus Christ and will cause those holy seedes to bring forth their fruit in due season Yea comfort thy selfe herein if it be with thee as thou sayest that thy conuersation hath beene in heauen For art thou sorrie that thou hast more minded earthly things then thou shouldest that tentations haue so nighly surprised thee that thou hast so often turned aside from the law of thy God that â—hine heart and affections of thy soule haue beene more diuided twixt heauen and earth then they should And doest thou deâ—iâ—e in thy soule daily more and more to be weyned from â—â—â—nding earthly things to be strengthned against tentations â—o be conformed in thy will vnto Gods will and to walke with â—hy God with a perfect heart This also is a sure token that â—hy conuersation is in heauen for where the perfection of that which should be is wanting there an holy desire and affection vnto that which should be is accepted If therefore in searching out thy heart and thy reines for the triall of these points thou finde it to be with thee as thou sayest thou hast great cause of comfort and ioy in the spirit But if in triall it appeare that as thou hast liued in the flesh so thou hast walked after the flesh neglecting the Law of God yeelding thy selfe captiue vnto the law of sinne setting thine affections on the things which are on earth and neuer minding the things which are aboue then surely thou art a stranger from the life of God and the way that thou walkest leadeth vnto hell Looke therefore well vnto it and let euery man haue that care of his wayes that howsoeuer hee liue here in the body yet in minde and affection he may haue his conuersation in heauen And to this end weyne your selues daily more and more from the loue care of these earthly things He that weepeth through aduersitie 1 Cor. 7.30 let him be as though hee wept not he that reioyceth through prosperitie let him be as though hee reioyced not hee that buyeth as though he possessed not hee that vseth this world as though he vsed it not 31. for the fashion of this world goeth away and all things in the earth are but meere vanitie Take vnto your selues the whole armour of God wrestle harder and harder daily against all tentations and assaults of the Deuill fight a good fight stand fast quit your selues like men resist the Deuill and hee will flie from you Conforme your wils daily more and more vnto Gods will yeeld your selues daily more and more to bee gouerned by his lawes order your steps so heere in his waies as hauing right into that City whereof also ye shall haue possession And though yee liue heere in the flesh yet ascend in heart in minde and in soule into heauen let your thoughts and desires and affectâ—ons bee setled there your faith your hope and your louâ— let them bee rooted and grounded there And then amongâ—â— other benefits this shall not be the least that death shall noâ— come hastily vpon you yea yee shall chearefully thinke vpoâ— death death shall be vnto you an aduantage and when thâ— will of God is yee shall desire to bee loosed and to bee witâ— Christ to remoue out of the body and to dwell with thâ— Lord. For what is the cause why wee so feare death why weâ— are so loth to die Here it is because in the dayes of our flesh we haue not had our conuersation in heauen Our mindeâ— were set vpon earthly things and therefore we are loth to parâ— with them We neuer fought against any tentation nay thâ— strong man possessed vs in such peace that wee neuer knew what tentation meant and therefore wee know not where to liue better then here We regarded not to submit our selues to the lawes of God to be gouerned by them and therefore wee shrinke at death for feare of a iudgement We neuer ascended into heauen in our hearts or soules wee neuer raised our thoughts our desires or our affections so high wee neuer tasted in our selues any sparkle of those ioyes which are prepared to be shewed in the last time and therefore wee long not after heauen but we rather loue to liue here on earth These are the things I say that make vs shrinke at death and loth to die Let vs then hearken vnto these words of exhortation and let vs haue our conuersation in heauen If we shall then shall death be welcome vnto vs and wee shall accept it as the end of our pilgrimage and as the way to our abiding Citie Ierusalem which is aboue and vnto Christ which is our life For the more we ascend while we are in the body in our soules and spirits in our meditations and desires in faith and hope into heauen the more will wee desire to remoue out of the body that we may for euer dwell with the Lord and therefore we will the more cheerefully open vnto death when hee knockes at our doores I heare that the example of this our sister may be a good prouocation to stirre you vp vnto these things for they that were with her giue her this testimonie that in this time when the Lord had laid his hand vpon her she quickly set apart all minde of earthly things patiently â—â—bmitted her selfe vnto the will of the Lord willingly set her â—ections on the things which are aboue and desired nothing more then to heare and thinke of her Lord and God her Saâ—iour and Redeemer I beseech almightie God the Father of our Lord Iesus Christ that both her exampâ—e and the words â—hich ye haue heard this day with your outward eares may so preuaâ—le with you that in this life ye may walke as citizens of the heauenly Ierusalem hauing your conuersation in heaâ—en weyning your selues from the world and the things that â—â—e in the worâ—d manfully fighting against all tentations and assaâ—lts of the deuil conforming your selues in all obedience vnto the lawes of his kingdome and while ye
appeareth that their ioy is not Christian because it is not constant but ebbeth and floweth according to the ebbe and floud of aduersitie and prosperitie What shall we say then when the Lord afflicteth vs with pouertie sickenesse and the like crosses must we reioyce in the Lord Yea verily 1. Sam. 2.6.7 for it is the Lord that killeth and maketh aliue that woundeth and healeth that bringeth to the graue and raiseth vp that maketh poore and maketh rich that bringeth low and exalteth Amos 3.6 There is no euill in the Citie which the Lord hath not done No euill that is no crosse or affliction no plague or punishment which he sendeth not And whatsoeuer crosse or affliction it is vnto his children it is but either a probation that the triall of their faith being much more precious then gold that perisheth may be found to their praise and honour and glorie at the appearing of Iesus Christ such as was Iobs affliction or else it is a fatherly correction that being chastened of the Lord 2. Sam. 12.14 they may not be condemned with the world such as was the death of Dauids child for Dauids sin and such as was the weakenesse and sickenesse and death of many of the Corinthians 1 Cor. 11 30. for eating and drinking vnworthily at the Lords Table Are then our crosses of pouertie sickenesse or whatsoeuer they be from God Then are they good and we are to reioyce in them For all things fall out for the best for those that loue and feare him Are they for the triall of our faith My brethren saith Iames James 1.2 count it exceeding ioy when ye fall into diuerse tentations and trialls c. Are they to correct and chastice vs If we endure chastening Hebr. 12.7 God offereth himselfe vnto vs as vnto sonnes for whom he loueth he chasteneth O but sometimes he shutteth vs euen vp in despaire and infidelitie how shall we then reioyce in the Lord I demand then Dost thou know it and lothe it and long to be brought againe into the glorious libertie of the sonnes of God Thou hast good cause to reioyce in the Lord for he hath onely hid his face from thee for a while that he may haue mercie on thee for euer And what if thy faith or hope be but as a graine of Mustard seed what if being as it were couered vnder the ashes they seeme not to be Christ Iesus is most plentifull to helpe them that are most weake and he is all-sufficient to supply all wants If any seede of God be there in thy weakenesse he will perfite his praise Yea but in that our Sauiour pronounceth a blessing vpon them that mourne Matt. 5.4 it appeareth that we are not alwayes to reioyce Not so neyther for euen then when we sigh and mourne for the affliction we haue in the world we are to reioyce in the Lord and to be of good comfort in Christ Iesus because he hath ouercome the world euen then when we mourne through a sence of Gods iudgements we are to reioyce in his tender mercies that he deales not with vs after our deseruings euen then when we mourne in the body because of affliction we are to reioyce in our soules because of our strong consolation in Christ Iesus and because our light affliction in the body causeth vnto vs a far most excellent and an eternall weight of glorie And therefore our Sauiour in the same place where he saith Blessed are they that mourne exhorteth also to reioyce and be glad in persecution for that great is our reward in heauen Let this then teach vs to take heed how we murmure against the Lord for pouertie sickenesse or any crosse whatsoeuer They are from the Lord whatsoeuer they be and if we be his children they are onely eyther for the triall of our faith and patience that patience hauing her perfect worke we may be perfect and entire lacking nothing or else as a louing correction of a mercifull father that we may be reclaimed from the wickednesse of our wayes And if we do not now reioyce in the Lord when he seemeth thus to hide his face from vs certainly whatsoeuer shew we made before of reioycing in the Lord we plaied but the hypocrites Howsoeuer therefore looking vnto our selues vnto our sins vnto our infirmities vnto our afflictions vnto the world we may sigh and mourne yet let vs reioyce in the Lord. We are not bid to reioyce in our selues Nay in our selues we shal be sure to haue cause enough of mourning We must therefore go out of our selues vnto the Lord and we must reioyce in him We must looke vnto him and remember that he is good and therefore whatsoeuer he doth is good that he is Almightie aod therefore can raise vs out of the dust of death and set vs with the Princes of the earth that he is mercifull and therefore will not suffer the rod of the vngodly to rest on the lot of the righteous And againe we must remember that he was poore that we might be made rich in him that he was weake that we might be made strong in him that he was tempted that he might be able to succour them which are tempted What cause therefore soeuer of mourning there be in our selues let vs looke out of our selues and let vs reioyce in him alwayes If he blesse vs then we thinke and yeeld easily that we haue cause to reioyce in the Lord and if he crosse vs with any plague or trouble then we haue also cause to reioyce in him because it is for our good and his owne glorie Reioyce therefore in the Lord alwayes LECTVRE LXXIX PHILIP 4. Verse 4. Againe I say reioyce 5. Let your patient mind be knowne to all men The Lord is at hand THese words are as we heard the last day an exhortation vnto the Philippians to reioyce not as the world doth but to reioyce in the Lord not with a momentanie and flitting ioy but alwayes both in weale and in woe not vnaduisedly made or about a light and easie matter but seriously made and about a matter very needfull and yet hard to be perswaded and therefore doubled Againe I say reioyce in the Lord alwayes Now see how it pleaseth the Lord that as the Apostle comes againe and againe vnto this holy exhortation and leaues it not with once or twice but euen the third time also exhorteth them to reioyce in the Lord so I should come vnto you againe and againe euen three seuerall times with the same exhortation to reioyce in the Lord. Againe saith the Apostle I say reioyce euen in the Lord alwayes for that is to be added and resumed to the former place From which doubling and redoubling of this exhortation I obserue both how needfull and withall how hard a matter it is to perswade this constant reioycing in the Lord to reioyce in the Lord alwayes For to this end doth the holy Ghost often in
one thing I doe c. In these words the Apostle repeateth the signification of his incessant and earnest following after that perfection which before hee said he had not yet attained vnto which was the latter member of the former verse The manner of speech which here he vseth is borrowed from the qualities of them that runne in a race And hee remembreth three especiall qualities of runners whereby he maketh proofe of his incessant and earnest following after the perfection of the knowledge of Christ The first is that they neuer looke backe to marke how much ground they haue already runne the second is that they still keepe their eyes vpon the marke that is before them and still runne towards it the third is that they still remember for what prise they runne and therefore so runne that they may obtaine the prise In all which qualities the Apostle professeth that hee matched the best runners in his Christian race for as runners neuer looke behinde them so hee saith that he did not onely neuer looke backe at the things behinde him but hee quite forgot all thâ—â— was past so farre was he from thinking of any merit for ought that he had done were it neuer so good Againe as runnes haue alwayes their eye vpon the marke before them and still runne towards it so hee saith that hee did endeuour himselfe vnto that which was before still labouring as if he would euery foot stretch out his armes to catch hold of the marke and that he still followed toward the marke neuer intermitting his course but if he fell vp againe and to it Lastly as runners make haste vnto the marke for the prise that they may obtaine so hee saith that hee ceased not running towards the marke for the prise of immortalitie with Christ in the heauens by God which had called him in Christ Iesus So that yea seâ— the Apostle here signifieth his most eagre pursuit without intermission after perfection in the knowledge of Christ which only he should haue in the heauens when after his race in thâ—â— life ended he should raigne with him for euer and euer Noâ— let vs see what wee may hence obserue for our instruction 〈◊〉 our Christian race vnto perfection and immortalitie in the â—eauens And first it is not vnworthy the noting that the Apostle â—assing from the one member vnto the other saith But one â—â—ing I doe whereby he implieth thus much that hauing not â—ee attained vnto perfection hee thought it a very necessary â—hing for him to follow after it with all diligence and without â—ll intermission One thing I doe and that one thing I count â—ecessary What is that I forget that which is behinde c. â—o know Christ perfectly that is my labour and the prise for â—hich I runne Whence I obserue that there is one thing neâ—essary for all Christians which is that acknowledging our â—â—ant of perfection in the knowledge of Christ we still runne â—orward from perfection to perfection till we become perfect â—hâ—n in Christ Iesus For this wee must know that our whole â—ife is a way and race wherein we must walke and runne from â—mperfection towards perfection and that in the whole race â—f our life it is not for vs to looke backe or to stand still but one thing is necessary euen that wee still runne towards perâ—ection which is the marke set only at our races end The necessitie of this one thing our Sauiour shewed when he said vnâ—o Martha Martha Martha Luk. 10.41.42.39 thou art carefull and troubled about many things but one thing is needfull Mary hath chosen the better part Why What had Mary chosen She troubled not her selfe with other matters but she sate her downe at Iesus feet and heard his preaching Mary sate downe and Martha ranne vp and downe being cumbred about much seruing but yet Mary ranne in the Christian race when shee sate her downe at Iesus feet and heard his preaching Shee followed after the knowledge of Christ and of that our Sauiour said that one thing was needfull But how needfull this one thing is not many of vs consider Many Marthaes but not many Maries Many of vs are troubled about many things wee haue many irons in the fire much businesse to occupie our heads withall many guests to looke vnto a great familie to care for indeed so much we haue to doe that if Iesus be preaching in his Minister wee cannot come to heare him Not many of vs that with Mary will leaue all our other businesse if Iesus bee preaching in his Minister and come and heare him For to note this by the way yee may not imagine that Mary was any idle huswife or that shee sequestred her selfe wholly from all things of the world and gaue her selfe only to reading and hearing of the word preached but this was her commendation that when Iesus came vnto their house and being come beganne to preach shee would not lose the opportunitie but straightway left all her other businesse and sate her downe at Iesus feet and heard his preaching And this was the one thing that was needfull that when he was preaching shee should come and heare him Other things shee might doe at other times but now shee was to doe this But not many of vs consider this for when Iesus comes into our houses almost in his Ministers preaching so that if wee will but come out of our doores to heare him wee may sit downe at his feet and heare his preaching yet wee cannot attend it either wee haue no leisure or else wee haue no list Some of vs looke backe vnto the things of the world others of vs stand and loue to stand in the market all the day idle others of vs thinke that wee haue runne well and that we may now well breathe at least a while but the smallest some of vs runne still forward and grow from grace to grace Well let vs at length with our Apostle count our selues that wee haue not attained to that wee should and this one thing which is needfull let vs doe let vs forget that which is behinde I forget c. Here I note the Apostles running in his Christian race after that one thing which was needfull whereunto he had not yet attained and therein the manner how be did runne in his Christian race Like a good runner he ranne and neuer looked behinde him nay he forgat that which was behinde he neuer minded or thought of any thing that was behinde him of any thing that he had done Yea indeed forgat hee all both the good and the bad things which hee had done Psal 51.3 Gal. 1.13 Dauid did not so for he said that his sinne was euer before him yea and himselfe often speakes of his persecution of the Church True indeed and good it is that wee should not forget our sinnes against our God for the remembrance of our sinnes is both good to humble vs and to represent vnto vs Gods
can we except we abide in Christ the Lord. Nay if we continue not in the Lord and in the faith and knowledge of our Lord Iesus Christ it is a plaine argument against vs that whatsoeuer shew we make in the flesh yet indeed we neuer walked in the truth So the Apostle Saint Iohn plainely argueth 1. John 2.19 where he saith They went ouâ— from vs but they were not of vs for if they had bene of vs they would haue continued with vs. But this commeth to passe that it might appeare that they are not all of vs. Where ye see that Apostataes and such as fall away from the faith and from the truth of Christ Iesus are proued plainely to be hypocrites and neuer indeed to haue walked in the truth by this argumen tbecause they continued not in the truth which they had learned and receiued As therefore the precept or exhortation both of our Sauiour and of our Apostle requireth this dutie of vs that wee continue in the Lord and in the faith and knowledge of Iesus Christ so this also that it may appeare that we were truly rooted in Christ Iesus and that we walked in the truth And now see whether the same reason do not vrge vs vnto this dutie whereby the Apostle then vrged the Philippians thereunto for are there not now many that would separate vs froÌ„ Christ Iesus Are ther not now many euill workers that teach vs to repose confidence in the merite of our workes and not to reioyce onely in Christ Iesus many that teach iustification to be by our owne righteousnesse which is of the Law and not by the alone righteousnesse of Christ Iesus through faith many that teach perfection of sanctification in this life otherwise then we are taught by the Gospell of Christ Iesus many that teach vs to be otherwise minded touching the vantage and merite of workes touching the righteousnesse of Christ through faith â—ouching the perfection of sanctification in this life then was â—his Apostle of our Lord Iesus Christ Yes many such deceiâ—ers there are as heretofore we haue heard creeping in eâ—ery corner and leading captiue simple men and women afâ—er their owne lusts And therefore the vrging of this dutie â—uen for that cause is now necessarie vnto vs that Christiâ—ns at this day continue in the Lord and in the faith and â—nowledge of Iesus Christ so as they haue bene taught out of the writings of the Prophets and Apostles and so as they â—aue done by the illumination of the Spirit through the miâ—isterie of the word A doubt or two will here haply be moued First wheâ—her it be in vs to continue in the Lord if wee will or it be â—holly and onely from grace without anie power of our â—wne Whereunto I answer Iohn 6.44 That as no man can come vnto Christ except the Father draw him making him of vnwilling â—illing by putting his holy Spirit into him so no man can abide and continue in him but only by the grace of the same Spirit Phil. 2.13 For it is God that worketh in vs both the will and the deed euen of his good pleasure of his owne free grace that he may be all in all and that all the glorie of our saluation may be gâ—uen vnto him alone Why then doth the Apostle exhort vs to continue in the Lord if it be not in our owne power if we will being holpen by grace to continue in the Lord Which is as if it should be said If the fruite and increase of the earth be wholly the blessing of the Lord then why doth the husbandman manure and till his ground and bestow such paines and trauell therein Or as if it should be said If faith be wholly the gift of God then why are we so called vpon to come and heare the word preached For as he giueth corne and wine and oile and all things else needfull for this life but yet by such meanes as he hath ordained thereunto and againe as faith is the gift of God alone but yet giuen vs by the meanes of hearing the word preached 1. Cor. 1.8 so the Lord which confirmeth vs vnto the end worketh in vs this holy gift of perseuerance and continuing in him but by such holy admonitions and exhortations as he will haue vsed to that purpose For admonitions and exhortations are not therefore vsed to imply any power in our selues to doe the things we are exhorted vnto but because they are the meanes whereby God worketh his good graces in vs. And they do and may rather put vs in mind of our vnablenesse then of our ablenesse to do the things that we are exhorted that seeing we cannot of our selues will or do the things whereunto we are exhorted as to come vnto the Lord to continue in the Lord therefore we should flie vnto him and pray vnto him that he would draw vs vnto him that he would confirme vs vnto the end and that he would frame our wils according to his blessed will that we may by him do what his will is To continue then in the Lord is the grace of Gods holy Spirit and the exhortation thereunto is very needfull both because it is the meanes whereby the Lord will worke his grace in vs and to set vs vnto the Lord to beg that of him which of our selues we are no way able to do A second doubt also may be moued Whether it can be that such of Gods children as are in the Lord should not continue in the Lord Whereunto I answer that such of Gods children as are graffed in the true oliue may for some while seeme like vnto withered branches the graces of Gods Spirit may for a time decay in them and lie smothered so that they appeare no more then the fire vnder the ashes or imbers So we may see in Dauid who hauing committed murder and adulterie walked on a long time and was neuer touched with any remorse for such his grieuous sinnes so that for the time he might seeme to be as a withered branch So we may see in Peter many eclipses of the graces of Gods Spirit when he disswaded Christ his passion when he denied Christ his maister and that with an oath when he fled from his Maister when he dissembled for feare of them of the circumcision and drew Barnabas also into the like dissimulation c. So we may see in Demas who for a time left Paul and embraced this present world and yet afterwards became again a fellow-helper with Paul In other holy persons the like may be shewed in whom the graces of God haue for a time decayed and they bene like to withered branches But they cannot finally fall from grace but he that hath begun a good worke in them Phil. 1.6 Ioh. 10.28 will performe it vntill the day of Iesus Christ For hath not he himselfe said I giue vnto them eternall life and they shall neuer perish neither shall any plucke them
the bodie or for the soule goods of the Church or other goods that we are trusted withall to dispence and dispose it is required of vs that we be faithfull euen so faithfull that if neede be they whom it doth concerne may safely giue vs their testimonie thereof A good lesson for men of all sorts to learne for Prince and subiect that for their faithfulnesse each to other each may receiue of other this testimonie I haue receiued all loyaltie I haue receiued all right of soueraignty For Pastor and people that for their faithfulnesse each to other each may haue of other this testimony I haue receiued all wholesome instruction from you I haue receiued all duties cheerefully from you For maister and seruant that for their faithfulnes each to other each may haue of other this testimony I haue receiued all faithfull seruice from you I haue receiued all that is iust and equall from you But haue those or other like learned this lesson I will particularly instance onely in one sort of men whose example best fitteth with this we haue in hand Patrons of Ecclesiasticall liuings haue the patronage and donation of liuings committed vnto them The churches of seuerall places haue committed that trust vnto them to conferre them wholly vpon men willing and fit to discharge a good duty in them But vse they the like faithfulnesse herein that Epaphroditus did with Paul Do they giue all that is allotted vnto him vnto their Clerke whom they present Doth the Minister receiue all that the Church assigned him from his Patron Nay I feare me not many Ministers can say I haue receiued all that the church gaue me by my Patron Many may say I haue receiued by my Patron some part of that which the Church allotted vnto me perhaps the one halfe perhaps the fourth part perhaps the tenth perhaps the twentieth part but all cannot say I haue receiued all But let such vnfaithfull Patrons as thus neglect to discharge the trust reposed in them feare that they shall neuer enter into their Maisters ioy It is for the good and faithfull seruant to enter into his Maisters ioy but the bad and vnfaithfull seruant shall not enter thereinto As for vs beloued let vs looke on the example of Epaphroditus and as he did so let vs labour in all things faithfully to discharge whatsoeuer trust is reposed in vs that as Paul did vnto him so others may giue vnto vs if neede be their testimony of our faithfulnesse If we haue any of the Churches goods in our hands any orphans goods in our hands any reliefe by any contribution for any maintenance of any of Gods poore Saints in our hands or any such like trust be committed vnto vs let vs vse all faithfulnesse therein that euen they whom our faithfulnesse doth concerne may giue vs that testimony that they haue receiued all that should any way accrew vnto them But as for the sinne of vnfaithfulnesse touching any trust reposed in any of vs let it not be once heard of amongst vs as it becommeth Saints that we may defie all the world to their faces that shall in the malice of their heart seeke to fasten any such note vpon vs. Let vs with Dauid hate the sinnes of vnfaithfulnesse and let no such cleaue vnto vs let vs euerie man vse faithfulnesse in whatsoeuer trust is committed to him and let vs assure our selues of this that as the Lord was with Abrahams seruant to blesse him for his faithfull seruice vnto his maister Abraham so will he be with vs to blesse vs in all our wayes and in all that we put our hands vnto The second thing which I note is the Apostles great contentment with a little An euident token whereof is this that he saith I haue plentie and am filled For wherewith was he filled With that which came from the Philippians and which he receiued by Epaphroditus which it may be supplied his present wants and somewhat more Yet hauing receiued this which it is very likely was no great matter he saith I haue plentie and I am filled Whence I obserue a certaine note of good contentment in the true Christian If with that small or great store wherwith the Lord in mercy hath blessed him he rest so satisfied that he can say I haue plentie and I am filled it is an argument of his Christian contentment and an argument that he is truly rich indeede For who more rich then he that is best content or who better content then he that is so satisfied with that he hath as that he saith I haue plentie and I am filled If a man shall aske the couetous rich man whether he haue plentie and be filled his continuall carking and caring scraping and scratching together all that euer he can will speake for him and say that he is not full If a man shall aske the rich vsurer whether he be full and haue plenty his continuall eating and deuouring of men by his wicked and vngodly vsurie will speake for him and say that he is not full If a man shall aske the cruell oppressor and extortioner whether he be full and haue plentie his continuall grinding of the faces of the poore and wringing from his brethren whatsoeuer he can will speake for him and say that he is not full It is not great wealth and store that alwayes fills a man but the more a man hath the more oftentimes he craueth and the more cause he hath to thinke himselfe filled the lesse he thinketh himselfe filled and therefore to be filled stickes not at vsurie oppression extortion bribery or any vnlawfull and vngodly meanes and yet neuer is filled because neuer content with that he hath Will ye then know beloued who they are that are content with that they haue will ye haue an euident token of great contentment in a good Christian Marke where ye heare these speeches I haue enough I thanke God I haue plenty I am filled I am as rich as the Emperour for he hath but enough and so haue I. It may be that they that thus speake haue not the greatest wealth in the world it may be that they haue but as we say from hand to mouth or little more yet these are the speeches of them that are content with that they haue which minde not earthly things but haue their conuersation in heauen Learne therefore to skill of mens contentment in their desires by the words of their mouth and looke by what token ye iudge of other mens contentment let others also by the like tokens in you iudge likewise of your contentment None more like to be free from vngodly desires and attempts by vngodly meanes to be rich then they that are content with that they haue neither any more like to be content with that they haue then they that are so satisfied with that they haue as that they thinke and say I haue plenty I am filled As therefore we desire to seeme content with that