Lectures Upon Philippians, Lectures · Chapter 2 · Lecture 43
LECTƲRE XLIII.
PHILIP. 2. Verſe 26.
For he longed after all you, and was full of heauineſſe, becauſe yee heard that he had beene ſicke.
IT remaineth now that we proceede vntounto the cauſes why the Apoſtle ſent Epaphroditus now preſently vntounto the Philippians, if firſt we ſhall obſerue one or two notes from one or two of thoſe titles wherewithall the Apoſtle honoureth him in the 25. verſe.
Amongſt thoſe titles wherewithall the Apoſtle honoreth Epaphroditus, yee ſee how he calleth him his companion in labour. In labour? In what labour? In the preaching of the Goſpell of Chriſt Ieſus, and in the building vp of his body by the worke of his miniſterie. What then? Is preaching of the Goſpell of God ſuch a labour? Is the worke of the miniſterie, and the teaching of the people in the waies of God ſuch a matter that it is to be counted or called a labour? Surely no, in many mens account it is not. An eaſie matter and no labor at all for a Miniſter to ſpeake an houre vntounto his people. What paines can this take him? What toyle can be in this worke? No more but turne the cocke, and then the water guſhes out. He is either worth litle, or elſe too too dainty, that will not come at eueryevery call vntounto the people to preach to them. Thus many account this worke litle or no labour. Well, is cunning in a race where there is ſtriuing for the maiſtery, or for the winning of the price, or of the crowne that they runne for, is thi… any labour? They in thoſe Countries where this running is much vſed can tell that it is a labour. And how often doth the Holy Ghoſt compare the worke of the miniſterie vntounto this running in a race? To goe no farther for proofe, we heard and ſpake of this compariſon in the 16 verſe of this chapter,Phil. 2.16 where the Apoſtle exhorted them vntounto their duties both towards God and men that he might reioyce in the day of Ch…ist, that he had not runne in vaine, nor laboured in vaine, that he had not runne nor laboured in vaine: what is that? that is, that hi… preaching amongſt them had not bin in vaine vntounto them. Againe, is the worke of the husbandman, whoſe worke hath end, but is continually either dunging, or tilling, or reaping or gathering in the fruits of his ground, or hedging, or ditching or the like, is this any labour? The husbandman knoweth, and we can eaſily imagine that it is a labour. And doth not the Holy Ghoſt ſometimes call the Miniſters of the Goſpell Gods husbandmen, and you that heare, Gods husbandry, and oftentimes compare them vntounto husbandmen? We together (ſaith the Apoſtle) are as Gods labourers, 1 Cor. 3 9.and yee are Gods huſbandrie, and Gods building. Where it appeareth by the antitheſis betweene the Miniſter and the people, that the Miniſter is called Gods labourer, that is, Gods husbandman, euen as the people are called Gods husbandrie. And in the latter Epiſtle to Timothie the Miniſter is plainly compared vntounto an husbandman,2 Tim. 2.6. whoſe portion it is to labour before he receiue the fruits. Againe, is the worke wherein men through painfulneſſe and earneſtneſſe doe euen wearie themſelues, is it any labour? If any be, then certainly that is. And doth not the holy Ghoſt ſo ſpeake of the Miniſters worke as of a worke wherein they euen weary themſelues with hard labour? Wee beſeech you (ſaith the Apoſtle) that yee know them which labour among you, 1 Th. 5.12. foreign.and are ouer you in the Lord; which labour, that is, which painfully and earneſtly labour amongſt you till they be weary. But what need moe proofes for this point? The Miniſter that will ſpeake plainly to the vnderſtanding of his people, that will ſpeake ſoundly vntounto the heart of his people, that will ſpeake in the euidence of the ſpirit vntounto his people, that cares what and to what purpoſe he ſpeake vntounto his people, muſt certainly labour both for ſpeaking plainly, and ſoundly, and in the euidence of the ſpirit, and for ſpeaking to good purpoſe. Nay what part is there of his miniſterie which is not full of labour?Ier. 1. To plucke vp, to root out, to throw downe, to build, and to plant, all workes of the Miniſter, all great workes, and all workes full of labour. So that whatſoeuer account men make of the worke of the miniſterie, and of the preaching of the Goſpell of Chriſt Ieſus, it is a worke full of labour, no leſſe painfull to the minde, then is the worke of the husbandman, or artificer to the body, and conſequently the Apoſtle well called Epaphroditus his companion in labour, euen in a painfull labour, in preaching the Goſpell of Chriſt Ieſus.
This ſhould teach the people ouer whom the Lord hath made them ouerſeers, willingly to yeeld vntounto them whatſoeuer dutie by the Law of God or man belongeth vntounto them, whether it be of maintenance for their liuelihood, or of reuerence vntounto their perſons. And firſt for their maintenance, it is the Apoſtle his diſputation in the former to the Corinthians, that thoſe which ſow vntounto others ſpirituall things, ſhould reape their carnall things.1 Cor. 9.11. If wee hauehave ſowen vntounto you ſpirituall things, ſaith the Apoſtle, is it a great thing if wee reape your carnall things? 13.Doe yee not know that they which miniſter about the holy things, eat of the things of the Temple; and they which wait at the Altar, are partakers with the Altar? So alſo, 14.ſaith the Apoſtle by way of application, hath the Lord ordained that they which preach the Goſpell ſhould liue of the Goſpell. For as the Apoſtle had ſaid before,7. Who goeth a warfare any time at his owne coſt? or who planteth a vineyard, and eateth not of the fruit thereof? or who feedeth a flocke, and eateth not of the milke of the flocke? As if he ſhould hauehave ſaid, no man doth ſo. The reaſon whereof he bringeth out of the Law of Moſes: 9.For it is written (ſaith he) in the Law of Moſes, Thou ſhalt not muzzell the mouth of the Oxe that treadeth out the corne. In which whole diſputation, that being preſuppoſed and taken as granted, which I hauehave proued, namely that the worke of the miniſterie is no idle ſpeculation, but a painfull and hard labour, yee ſee how the Apoſtle inferreth thereupon, as I now doe being taught by him, that ſeeing the Miniſters of the Goſpell doe labour and watch for our ſoules, as they that muſt giuegive account vntounto God for them, therefore wee ſhould giuegive vntounto them that portion which is due vntounto them for their maintenance, and this wee ſhould doe with all cheerefulneſſe as vntounto the Lord. Now how this dutie towards them is eueryevery where almoſt neglected, they that liue abroad ſee and know too well: for ſo it is, that eueryevery little is now too much for the Miniſter; if he may hauehave ſome reaſonable portion of that whole which is due vntounto him, it is thought that he is very well vſed; if any thing of his due may be concealed and kept from him, it is thought to be very well ſaued, and better ſo ſaued then ill ſpent: for ſo commonly they account of that which they giuegive vntounto the Miniſter, albeit it be not theirs, but his which they giuegive. Farre otherwiſe then it was in the times of greateſt ignorance, and blindeſt ſuperſtition: for then they thought they could not giuegive enough vntounto their Maſſing Prieſt, and now they thinke they cannot pull enough away from the teaching Miniſter; then they thought eueryevery peny better beſtowed then other vponupon their Confeſſor, now they thinke eueryevery peny worſe beſtowed then other vponupon their Paſtor. But it is no new thing to ſee blinde deuotion ſometimes to carry men further then doth ſound and ſincere religion. How ready were the people of Iſrael to plucke off the golden earings from their eares to giuegive them vntounto Aaron to make a molten calfe withall?Exod. 32.3. Iudg. 17.10How liberall was Micah vntounto the Leuite, to get him to ſtay with him to be vntounto him a father and a Prieſt? And ſo it falleth out very often, that in time of darkneſſe and ignorance men are more enflamed towards the Church and Paſtors thereof, with a blinde zeale, then with a true zeale in the cleere light of the Goſpell. Well, let vsus know that wee are to giuegive vntounto them that labour amongſt vsus, and watch ouer our ſoules, that which is due vntounto them, whether it be of maintenance for their liuelihood, or of reuerence vntounto their perſons. And for concluſion of this point, let that one place of the Apoſtle ſerue for both theſe purpoſes, where hee ſaith that thoſe Elders eſpecially which labour in the word & doctrine are worthy of double honour,1 Tim. 5.17 which is, as diuers doe expound it, of maintenance for their life, and of reuerence vntounto their perſons. They are Gods labourers, both labouring for God, and …o bring vsus vntounto God: let vsus therefore carry our ſelues towards them as toward… Gods Vice gerents vponupon earth, giuing vntounto them with all cheerefulnes that which is due vntounto them, as vntounto the Lord. And let this ſuffice touching this, that Paul calleth Epaphroditus his companion in labour.
Againe, hee calleth him his fellow-ſouldier. What then? Paul or Epaphroditus, were they ſouldiers? Went they forth to battell? Were not the Leuites, and are not the Miniſters of the Goſpell of Chriſt Ieſus exempted from ſeruice in warre? Is the Miniſter to labour like an husbandman, and beſides alſo to fight as a ſouldier? Yea certainly, Paul and Epaphroditus were fellow-ſouldiers: neither are any of the Miniſters of Chriſt exempted from warre, but fight they muſt, and ſouldiers they muſt be. But neither are their weapons carnall wherewithall they muſt fight, neither are the enemies againſt which they muſt fight ſo much fleſh and bloud, as ſpirituall wickedneſſes, and the princes of the darkneſſe of this world. They are ſouldiers to fight with the ſword of the ſpirit againſt eueryevery high thing that exalteth it ſelfe againſt the knowledge of God, and to bring into captiuitie eueryevery thought to the obedience of Chriſt. In this then that the Apoſtle calleth Epaphroditus his fellow-ſouldier, wee are put in minde as of the ſtate of all Chriſtians in generall, ſo of the Miniſters of the Goſpell in particular, namely that the life of all Chriſtians in generall, and of the Miniſters of the Goſpell in particular, is nothing elſe but a continuall warfare, wherein wee muſt ſtill play the ſouldiers, and ſtill fight. We looke for a Citie where there ſhall be no more death, no more ſorrow, no more crying, no more paine, neither any enemies to fight withall, where wee ſhall triumph ouer eueryevery enemie that hath exalted himſelfe againſt vsus, and where wee ſhall raigne and euer bee with the Lord in the kingdome of Chriſt Ieſus for euer and euer. But whiles wee are members of the militant Church here vponupon earth, no man better or worſe, rich or poore, may promiſe reſt vntounto himſelfe, but all muſt ſtand vponupon their guard, and all muſt alwayes be in a readineſſe to fight.Iob 7.1. Whereupon Iob calleth the life of man a warfare, becauſe together with his life his warfare ſhall only hauehave an end. And our Sauiour telleth vsus, that the day hath enough with his owne griefe, that is,Matt. 6.34 neuer a day of a mans life which brings not griefe enough with it vponupon it owne backe. Now the enemies which wee hauehave to fight withall, are the world without vsus, the fleſh within vsus, and the deuill ſeeking continually like a roaring Lion to deuoure vsus; none of all which want either will, or skill, or might to ouerthrow vsus, vnleſſe wee hold faſt the reioycing of our hope vntounto the end. The fleſh hath ſo many ſugred baits and deceitfull delights to allure men vntounto the enticements thereof, that ſometimes Dauids, and Salomons, and men after Gods owne heart, cannot auoid the ſnares thereof, but are entangled therewith. The world likewiſe hath ſo many wayes to deceiue, as that euen the Diſciples of Chriſt Ieſus cannot auoid it, but be deceiued thereby. And the deuill ſo furiouſly rageth, as that the Sonne of God Chriſt Ieſus himſelfe cannot auoid his manifold tentations. Theſe are thoſe enemies which we hauehave all of vsus to fight withall, and theſe wee ſhall hauehave to fight withall ſo long as wee liue in this fleſh, and whatſoeuer batterie any of theſe or all theſe can lay againſt our ſoules wee ſhall be ſure of it whiles wee liue in this world:Rom. 7.23. for the fleſh euermore rebelleth againſt the ſpirit, and euer ſtriueth to leade vsus captiue vntounto the law of ſinne which is in our members. The world likewiſe knoweth not the Lord, but the amitie of the world is the enmitie of God,Ioh. 17.25. Iam. 1 4 . Ioh. 2.15. 1 Pet. 5 8. and if any man louelove the world, the louelove of the Father is not in him. The deuill likewiſe ſeeketh continually like a roaring Lion whom he may deuoure. Nothing to ridde any of vsus from the aſſaults of all theſe till death, and therefore all of vsus muſt bee ſouldiers and fight againſt all theſe, as in our baptiſme all of vsus hauehave promiſed, ſo long as wee carry about with vsus our earthly houſe of this Tabernacle.
And as this is the ſtate of all Chriſtians in generall, to liue in continuall fight againſt their ſpirituall enemies, ſo the Miniſter in particular hath a chiefe part in this fight. I will not ſtand to enlarge this point. The deuill knoweth that if the ſhepheard can bee turned out of the way, his ſheepe will quickly be ſcattered; and if hee can make the Angell of the Church of the Laodiceans to be neither hot nor cold, hee will quickly bring the Church vntounto his bent. And therefore hee bends his full force againſt them, arming both the fleſh, and the world, and himſelfe againſt them, to ſee if hee can ouerthrow them, euen as he did againſt Chriſt, deſirous to breake the head, whereas his power was limited onelyonly to bruiſe the heele.
Now what ſhould this teach vsus? Surely firſt it ſhould teach vsus this leſſon, that ſince wee hauehave ſuch enemies continually to deale withall, therfore we ſhould put on the whole armour of God, that we may be able to reſiſt in the euill day, and hauing finiſhed all things, ſtand faſt: for ſo the Apoſtle teacheth vsus in the laſt to the Epheſians, where hauing ſet downe what enemies we hauehave to wreſtle againſt, as againſt principalities, againſt powers,Eph. 6.12. &c. For this cauſe, ſaith hee, take vntounto you the whole armour of God, &c. Yea but what is this armour of God, which may ſerue as the beſt armour of proofe againſt theſe mightie enemies which we hauehave to wreſtle and encounter withall? The Apoſtle ſetteth it downe in the ſame place The girdle wherewithall our loynes muſt be girded muſt bee veritie, and integritie of doctrine:14. our breſt-plate which wee muſt hauehave on our breſt for the defence thereof, muſt be righteouſneſſe and holineſſe of life:15. the ſhooes wherewithall our feet muſt be ſhod, muſt be the preparation of the Goſpell of peace, euen a prompt and ready minde to confeſſe and embrace the Goſpell of peace:16. the ſhield wherewithall wee may quench all the firie darts of the wicked, muſt be faith, which (as Iohn ſaith) is the victorie whereby wee ouercome the world:1 Ioh. 5.4. 17.our helmet for our head muſt be the hope of ſaluation purchaſed by the death & paſſion of our Sauiour Chriſt Ieſus: our ſword wherewithall to wound our enemie muſt be the word of God: and praier and ſupplication in the ſpirit is alſo a neceſſary part of our armour, if wee will be ſo thorowly armed that we will be without all gun-ſhot, as they ſay. This is that armour which the Apoſtle preſcribeth vsus both to defend our ſelues, and to offend our enemies withall; and this armour if wee put on, wee ſhall be able to ſtand againſt all the aſſaults of the deuill, for here is armour for the whole body, from the head to the foot, vnleſſe wee will turne our backe vponupon our enemie.
Now conſider this, men and brethren, and lay it vntounto your hearts. Yee cannot but ſee by this which hath beene ſpoken, that yee hauehave great enemies eueryevery one of you to encounter withall: yee cannot but ſee that the whole armour of God is neceſſary for you if ye will be ſafe from your enemies. If either yee want your helmet and head peece, which is the hope of ſaluation by Ieſus Chriſt, or if yee want your breſt-plate, which is righteouſneſſe and innocencie of life, or if yee want the ſword of the ſpirit, which is the word of life, or if yee want the girdle of your loynes, which is veritie and ſoundneſſe in religion, or if yee want your ſhooes, which is a minde prepared and ready to embrace the Goſpell of peace, or if beſides all theſe things, yee be fainting and failing in praier and ſupplication in the ſpirit, in ſuch parts as theſe are wanting, one or moe, yee are diſarmed, and lie open vntounto eueryevery ſtroke of that enemie which woundeth deadly, and eueryevery of whoſe venewes are as ſo many ſtings of death. It is the Apoſtle Iames his aduice, Reſiſt the deuill, and he will flie from you. Iam. 4 7.Would ye then hauehave your great enemie the deuill to flie from you? Yee muſt not turne your backe and flie from him: for hauing no armour, as euen now I told you, for your backe parts, if ye flie, he followes, and ſtrikes, and wounds deadly, becauſe there is no armour to keepe backe the force of his ſtroke. If yee will put him to flight, yee muſt ſtand to him, and reſiſt him. Now your reſiſtance muſt be by putting on this armour of God; and if the whole armour be not put on, the enemie quickly eſpies his aduantage, and there aſſaults where any part of the armour wants. Now will yee know whither to come for this armour of God, and where to hauehave it? Come to the word of God, and the Goſpell of peace, there ſhall yee hauehave it, and there ſhall ye learne ſo to put it on, that the enemie, would he neuer ſo faine, yet ſhall not be able to hurt you. This is that word, vntounto the reuerent hearing and embracing whereof I doe often exhort you, neither can I euer too much exhort you. And now againe I tell you, that if yee will ſtand faſt in the euill day, if yee will be ſafe from ſuch enemies as wound the ſoule deadly, if yee will as good ſouldiers ſo fight that yee will neuer flie, then muſt yee let the word of the Lord dwell in you plentifully: for ſo, and ſo onelyonly, yee ſhall bee mightie through God to caſt downe holds, and eueryevery thing that exalteth it ſelfe againſt God, whether it bee the luſt of the fleſh, or the luſt of the eyes, or the pride of life, or whatſoeuer other thing elſe of the world it be.
The ſecond leſſon which this ſhould teach vsus, is, that if our whole life bee nothing elſe but a continuall warfare againſt ſuch mortall enemies, then ſhould wee deſire to be diſſolued and to bee with Chriſt, rather then to continue ſtill in ſuch a vale of miſerie, where there is continuall fighting. After a ſore and ſharpe fight at Sea, or at Land, continued by the ſpace of ſeuen or eight houres, or happily a whole day together, would wee blame them if then they did deſire reſt, or rather would wee not maruell at them if then they ſhould not deſire reſt? Now the fight which wee maintaine againſt our ſpirituall enemies, is not onelyonly for the ſpace of certaine houres, or dayes, but for dayes and nights, euen for the whole tearme and courſe of our life. Should it not then ſeeme a thing maruellous and ſtrange, that wee ſhould not deſire peace and to hauehave our warfare at an end? Yet who is he that is not loth to lay downe his houſe of clay? Who is hee almoſt, that when death knockes at his doore, would not liue a little longer if hee might? Yet let mee not here be miſtaken: for I doe not ſay this as if I liked of this, that men ſhould deſire to be looſed from the bonds of this life before the time appointed of the Lord come. Nay let the children of God ſubmit themſelues vntounto his will, who will diſlodge them when it ſeemeth beſt to his godly wiſdome; and in the meane time let them this know, and therein comfort themſelues, that howſoeuer their fight bee long and great, yet that the Lord hath ſo done with their enemies, as Iudah dealt with Adonibezek, Judg. 1.6.euen cut off the thumbes of their hands and feet, that is, ſo abated their power, and broken their ſtrength, that though they continually aſſault them, yet can they neuer preuaile againſt them. This therefore I doe not ſay as if I liked that any ſhould deſire to die before his time appointed of the Lord come, but rather to leſſon vsus in this, that when our glaſſe is runne, and our time appointed of the Lord come, we ſhould not then be vnwilling to lay downe our liues, but rather bee then glad and reioyce that our warfare is at an end, and that wee ſhall be ioyned with our head Chriſt Ieſus. A man would thinke wee ſhould greatly deſire to be deliuered from theſe miſeries whereunto this life is ſubiect, rather to triumph ouer our enemies, then to liue ſtill at the ſtaues end with them; rather to raigne with Chriſt in the valley of bleſſing, where there is peace, and ioy, and life for euermore, then to fight vnderunder Chriſt in the valley of teares, where hee ſhall beare away many ſtrokes, though not any deadly wounds, becauſe his life is hid with Chriſt in God. What then ſhould bee the cauſe why wee ſhould not moſt willingly lay downe our liues in the time of death? Surely in my iudgement it is becauſe in the time of our health wee minde too much earthly things, and ſet our affections too little on the things that are aboue. For if in the time of our health our conuerſation were in heauen, as it ſhould bee, wee would moſt patiently and willingly looke for the Sauiour, euen the Lord Ieſus Chriſt, who ſhall change our vile bodie that it may be faſhioned like vntounto his glorious bodie, and when death approched we would cry with the Apoſtle, Come Lord Ieſus, come quickly. To conclude this point therefore when our time appointed of the Lord comes, let vsus willingly lay downe our liues, and let vsus be glad and reioyce that our warfare is at an end. And to the end that in the time of death we may do ſo, let our conuerſation in the meane time, in the time of health be in heauen; let vsus ſet our affections on the things that are aboue, and not on the things which are on the earth.
For he longed after all you &c.] In theſe words the Apoſtle ſetteth downe the cauſe why he now preſently ſent Epaphroditus vntounto the Philippians, and did not ſtay him till either Timothie or himſelfe ſhould come vntounto them. The cauſe was (as appeareth by the Apoſtle) becauſe Epaphroditus greatly longed, it is not ſaid after his owne people, and them of his owne familie, but becauſe he longed after the Church at Philippi, neither ſo onelyonly, but after all the Church at Philippi; neither did he onelyonly long after them all, but ſo he longed that he was full of heauineſſe till he might come vntounto them. And why did he ſo long after them that he was full of heauineſſe till he might come vntounto them? The Apoſtle ſaith, becauſe the Philippians had heard of his ſickneſſe. Epaphroditus then longed after all the Church at Philippi, and was full of heauineſſe till he might come vntounto them, and therefore the Apoſtle ſent him preſently vntounto them; and againe, Epaphroditus knew that the Philippians had heard of his ſicknes, and therefore he longed after them all, and was full of heauineſſe till he might come vntounto them. To knit vp then both the cauſes in one, and to gather the ſumme of all, the cauſe why the Apoſtle ſent Epaphroditus now preſently vntounto them, was becauſe Epaphroditus hauing heard that the Philippians knew of his ſickneſſe, longed greatly after them all, and was full of heauineſſe till he might come vntounto them, and comfort them ouer his ſickneſſe, leſt they ſhould be ſwallowed vp of too much griefe for both Pauls bands, and his ſicknes.
Here then I note what mutuall louelove and affection there ſhould be betweene the Paſtor, and his people, euen the like that was betweene Epaphroditus and his people of Philippi. The Paſtor his ſicknes or ſorrow whatſoeuer ſhould be the peoples ſorrow and heauineſſe of heart: and againe, the peoples trouble of minde or affliction of bodie ſhould be the Paſtors anguiſh of ſoule, and vexation of ſpirit. So it was betweene Epaphroditus and his Church at Philippi, as here we ſee: and ſo it was betweene Paul, and all the Churches, at leaſt on his part, as himſelfe witneſſeth, ſaying, that ſuch was his care of all the Churches,2 Cor. 11.29. that if any were weake he was alſo weake, and if any were offended he alſo burned. And I wiſh I could truely inſtance in the like affection betweene many Paſtors and their people in this our day. But ſuch examples are not eueryevery where with vsus: nay in too many places with vsus the Paſtor cares not if he may hauehave their fleece, though hee neuer ſee or heare of his people and flocke: and againe in too many places the people care not, if they may hauehave their forth in their owne delights, and deſires, though they neuer ſee or heare of their Paſtor. Yea ſo farre are they from this ſympathie and mutuall louelove and affection one towards another, that ſo the one may hauehave his profit, and the other their pleaſure, they are not much touched without any further reſpect either of other. Well, it ſhould not be ſo, but the ioy of the one ſhould be the ioy of the other, and the griefe of the one ſhould be the griefe of the other.
Now here happily it may be demanded, why either Epaphroditus or the Philippians ſhould be ſo full of heauineſſe, and take the matter ſo much to heart, ſeeing his ſicknes, which was the cauſe of all this heauineſſe, came vntounto him by the will of God, and his gracious prouidence. Whereunto in one word I anſwer, that this mutuall heauineſſe one for another was onelyonly an argument of their mutuall louelove one of another, not any argument of their ignorance or doubt of Gods prouidence in his ſickneſſe. Our Sauiour Chriſt, as we read, groned in the ſpirit, and was troubled in himſelfe,Joh. 11.33. and wept for the death of Lazarus. This ſhewed his great louelove of Lazarus, as the Iewes very well gathered, ſaying, behold how he loued him: 36.but will any man gather hence that he knew not or doubted of Gods prouidence in his death? Nay himſelfe plainely ſaid in the beginning of that chapter, that that ſicknes was not vntounto death, but for the glory of God, that the ſonne of God might be glorified thereby. So that albeit he knew that his death was by Gods prouidence, God ſo prouiding that his Sonne might thereby be glorified, yet ſuch was his louelove towards him that he wept, and was much troubled for him. Well then Epaphroditus and the Philippians might be full of heauineſſe each for other, in regard of that louelove and tender affection which they had each to other, and yet might they well both acknowledge the prouidence of God in his ſickneſſe, which was the cauſe of heauineſſe each in other. To the point in generall in one word I ſay, that in that louelove which we beare, and ought to beare one towards another we may be ſorry one for the things that befall vntounto another, albeit we know certainely of the prouidence of Almighty God therein: yet ſo in louelove one towards another we muſt be ſorrowfull one for another, that our faith in Gods prouidence muſt ſtint our ſorrow that it be not exceeding ſorrowfull, becauſe we know that all things worke for the beſt for Gods children.