Lectures Upon Philippians, Lectures · Chapter 2 · Lecture 46
LECTƲRE XLVI.
PHILIP. 2. Verſ. 28.29.30.
I ſent him therefore the more diligently, that when yee ſhould ſee him againe, yee might reioyce, and I might &c.
THus farre of the firſt cauſe why Epaphroditus was ſo preſently ſent vntounto the Philippians. Now follow the other cauſe;
I ſent him therefore, &c.] The firſt cauſe why hee preſently ſent him vntounto them, was (as we hauehave heard) becauſe of Epaphroditus himſelfe, becauſe hee ſo longed after them, that hee was full of heauineſſe till he might ſee them, as verſe 26. Other two cauſes of ſuch preſent ſending him vntounto them are mentioned in this verſe in the words now read vntounto you: The one, becauſe of the Philippians, that they when they ſhould ſee their Miniſter againe might reioyce, in theſe words, that when yee ſhould ſee him againe, &c. The other, becauſe of the Apoſtle himſelfe, that hee might be the leſſe ſorrowfull, when they ſhould hauehave cauſe to reioyce by his preſence with them, in theſe words, and I might be the leſſe ſorrowfull. The words, ye ſee, are inferred by way of concluſion, I ſent him therefore, &c. Where it is to be noted, that whereas before hee had ſaid, I thought it neceſſary to ſend him vntounto you, now hee addeth a note of diligence and ſpeed which hee vſed herein, ſaying, I ſent him therefore the more diligently. And wherefore did he vſe ſuch diligence and ſpeed in ſending him? That is ſignified in the next words, to hauehave beene partly in behalfe of the Philippians, that when they ſhould ſee him againe they might reioyce that he had ſo well recouered his health, and that now they might hauehave the fruit of his labours amongſt them; and partly in behalfe of himſelfe, that hee might be the leſſe ſorrowfull. Whereby the Apoſtle ſignifieth, that albeit hee ſhall not bee quite without ſorrow when they ſhall hauehave cauſe to reioyce in Epaphroditus his preſence, becauſe there were many things beſides which gaue him cauſe of ſorrow, yet he ſhall be much leſſe ſorrowfull, becauſe he ſhall be eaſed of that ſorrow which he conceiued vponupon Epaphroditus his ſickneſſe, and vponupon their heauineſſe for his ſickneſſe. Now before we proceede farther, let vsus ſee what obſeruations we may gather hence for our vſe and inſtruction.
I ſent him therefore the more diligently] In theſe words I note the diligence and carefulneſſe, and ſpeede which the Apoſtle vſed in ſending Epaphroditus vntounto the Philippians, notwithſtanding himſelfe at this time had ſo great vſe of him as that almoſt he could not be without him. For the Apoſtle lying now in priſon where Epaphroditus miniſtred vntounto him ſuch things as he wanted, it could not be but he muſt needes hauehave great vſe of him. Yet when the Apoſtle heard that they were ſo full of heauineſſe for his ſickneſſe, and that they greatly deſired to ſee him, he ſlacked no diligence, neither vſed any delay, but with what diligence and with what ſpeede he could he ſent him vntounto them. Whence I obſerue the nature and diſpoſition of a faithfull friend, which is not to delay the time, but whatſoeuer excuſe elſe we might make, with all diligence to gratifie our friend when his neede doth require. For as cheerefulneſſe and willingneſſe, ſo carefullneſſe and readineſſe then to pleaſure when neede doth require are very requiſite in the performance of eueryevery dutie of one friend vntounto another. Yea but where ſhall a man finde ſuch a friend, as without delay, when neede doth require, will doe the duety of a friend, when he might hauehave happily iuſt excuſe to the contrary? Surely I muſt here ſay vntounto thee as Iſaac ſaid vntounto Iacob, when he aduiſed him whence to take a wife;Gen. 28.1.2. Take not a wife (ſaith he) of the daughters of Canaan, ariſe, get thee to Padan Aram to the houſe of Bethuel thy mothers father, and thence take thee a wife of the daughters of Laban thy mothers brother; 24.3.4.or as Abraham had ſaid before touching the mariage of Iſaac; Thou ſhalt not take a wife vntounto my ſonne of the daughters of the Canaanites among whom I dwell, but goe vntounto my countrey, and to my kinred, and thence take a wife vntounto him: ſo I ſay vntounto thee, if thou wilt make a good choice of thy friend, get thee vntounto the houſhold of faith, and there ſhalt thou finde ſuch a friend as now we ſpeake of; ioyne thy ſelfe vntounto them in whom there is religion and the true feare of God, and in them thou ſhalt finde that which thy ſoule deſireth. Others can and will make as faire a ſhew oftentimes as the beſt, and yet faile thee happily then when thou moſt needeſt them. EueryEvery litle pretence will ſerue them for excuſe good enough; but if they can hauehave ſuch an excuſe as here Paul the Apoſtle might hauehave had, though thou ſtand in as much need of helpe, as here the Philippians ſtood of comfort, hope thou maieſt, but helpe thou ſhalt finde none. But they that are ioyned vntounto thee in Pauls ſpirit, they that are linked vntounto thee in that beſt bond of louelove, the feare of the Lord, they will not faile thee in the needfull time of trouble, they will not ſhift thee of for this & that time with this or that excuſe, but with all diligence, and with all ſpeede they will be ready to helpe thee, and to comfort thee as thy neede doth require▪ for indeede ſinceritie in religion, and the true feare of the Lord, are the beſt bands of chriſtian friendſhip. We read in profane ſtories of ſome much renowned for moſt rare friendſhip. But what elſe were thoſe but as ſhadowes in reſpect of the bodie? What friendſhip of theirs came euer neere vntounto that of Ionathan and Dauid, 1 Sam. 18.1.whoſe ſoules were ſo knit either vntounto other as that either loued other as his owne ſoule? Who more faithfull vntounto any then Huſhai the Archite vntounto Dauid, 2 Sam 15.at whoſe requeſt he tooke (as we ſay) his life in his hand, and vndertooke with all diligence and ſpeed to bring to nought the counſell of Ahitophel? Yea generally where religion and the feare of the Lord knits the knot, there the friendſhip is moſt ſure, and the duties thereof beſt performed. If therefore thou wilt hauehave ſuch a friend, as without delay (when neede doth require) will doe the dutie of a friend, and not ſhift thee of for this & that time with this and that excuſe, ioyne thy ſelfe vntounto him that is religious & feareth the Lord, and let your louelove be in the Lord, and for the Lord. For what is the cauſe wherefore friendſhip is ſo rare, and why there is ſuch ſlacknes in all ſorts of men to helpe one another, and to comfort one another in any time of neede? Surely hence, euen becauſe our louelove is onelyonly a cold louelove grounded on this or that worldly reſpect, but wee doe not louelove one another in the Lord, and for the Lord, becauſe our ſoule delighteth in them that feare the Lord. O let all of vsus delight in them that feare the Lord, and then will we, no doubt, as Pauls ſcholers, be diligent one vntounto anothers good, and one vntounto anothers comfort in eueryevery time of need.
It followeth, that when ye ſhould ſee him againe, yee might reioyce] In theſe wordes the Apoſtle ſetteth downe a ſecond cauſe and reaſon, wherefore hee ſent Epaphroditus vntounto the Philippians with ſuch diligence and ſpeede. The cauſe was, as here it is ſignified, that after ſuch ſorow and heauineſſe of heart as they were filled with vponupon the hearing of their Miniſters dangerous ſickneſſe, thinking they ſhould neuer ſee him againe, they might reioyce when they ſhould ſee him againe throughly well in health, & able to doe the worke of his miniſterie. Here then we ſee how a faithfull friend is eſpecially to employ his diligence and his carefulneſſe, namely, as in matters moſt needfull, ſo in them to the beſt purpoſe hee can deuiſe. A notable patterne whereof we hauehave in this example of our Apoſtle. The Philippians were at this preſent full of heauineſſe and ſorow, as we hauehave heard, for their Miniſters ſickeneſſe, and they much needed to be cheered and comforted. The Apoſtle he vſed all diligence, and after hee heard and knew of it, he delaied not the time to cheere them, and to comfort them. But how? hee might hauehave written his letters vntounto them, and therein ſignified their Miniſters recouerie of his health, and ſo hauehave cheered and comforted them. But becauſe he thought neither meſſenger, nor letters, nor any thing elſe would ſo much reioyce them as his preſence with them, and the ſight of him, becauſe they thought they ſhould neuer hauehave ſent him againe, therefore hee ſent himſelfe vntounto them, that when they ſhould ſee him againe they might reioyce, ſo taking the beſt courſe that hee could deuiſe to comfort them. So we ſee in the example of Huſhai before men…ioned: when Dauid was in great diſtreſſe by Abſolon his ſonne Huſhai came vntounto him with purpoſe to go with him,2 Sam. 15.32.34. and in life or death not to leaue him. But when it was thought that his friendſhippe would be to better purpoſe vntounto Dauid, if he ſhould returne vntounto the Citie, and bring the counſell of Ahitophel to nought, he did that which was thought would be to the beſt purpoſe Right ſo, if wee will approue our ſelues faithfull friends indeed, as we muſt employ all diligence and carefulneſſe in matters moſt needfull for our friend, ſo muſt we do it to the beſt purpoſe wee can deuiſe. For albeit diligence and carefulneſſe in eueryevery matter of our friend be very commendable in vsus, yet is it then worthily moſt commendable when it is imployed to the beſt purpoſe; 1. When our care is ſpecially bent to that which apparantly may be to our friends greateſt good and comfort. A matter of too too rare practiſe. Few carefull of others good, and of thoſe few that will ſeeme ſometimes to be carefull, very few that will care for them in things moſt needfull, and feweſt of all that will in ſuch ſort care for them in things needfull, as may be moſt behouefull for them. If the courſe moſt behouefull for our friend be ſomewhat hurtfull for our ſelues, wee will rather thinke of ſome other courſe then that whereby wee may ſo helpe our freind as that withall wee may not hurt our ſelues: And ſo that wee ſhew our ſelues friends wee thinke it is well though we doe not ſo much as we ſhould. Well, I wiſh wee would thinke of this example of our holy Apoſtle, and as he was moſt diligent and carefull not onelyonly to comfort the Philippians, but in ſuch ſort to comfort them as they moſt deſired; ſo we would be diligent and carefull both to doe good vntounto others, and that likewiſe in ſuch ſort as they thereby might receiue the greateſt good, though happily our ſelues ſhould be ſomwhat endamaged thereby.
What then? happily you will ſay vntounto mee, was it ſuch a commendable matter in the Apoſtle to ſend their Miniſter backe againe vntounto them? or was it ſuch a pleaſure vntounto the Philippians to ſee their Miniſter againe? It may be that ſome would ſtand at an anſwer to theſe queſtions in particular, who ſhew but too plainely by their practiſe what they thinke or theſe queſtions in the generall. For touching the Miniſters in generall, who is he that if his Miniſter be abſent from his Church greatly longeth after him? who is hee that if his Miniſter be ſicke vntounto death greatly wiſheth his reſtoring vntounto health? who is he that if his Miniſter be abſent and ſick feares that he ſhall neuer ſee him againe? or who is he that will take ſuch a pleaſure and ioy of heart in it if he ſhall ſee him again? Some ſuch, God be thanked, there are, and God for his mercies ſake encreaſe the number of them, and his graces in them. But generally if the Miniſter be ſuch a one as makes a conſcience of his waies amongſt them, as carefully feedes them with the bread of life, and painefully leades them forth beſides the waters of comfort, ſuch a one as will religiouſly call them vntounto the ſanctification of the Lord his Sabboth, and reſtraine them of their meriment, and ſports, and pleaſures, and wanton dalliances, ſuch a one as will ſharpely reproue their ſins, boldly put them in minde of their duties, and carefully reclaime them from ſuch inordinate waies as they walke in, ſuch a one as we may very well preſume this Epaphroditus was; if the Miniſter, I ſay, be ſuch a one, generally wee long not for his preſence if he be abſent, generally wee ſorow not for his ſickneſſe if he be ſicke, generally wee take no ſuch pleaſure either in his preſence, or in his life. Nay rather if he be abſent we will wiſh him farre enough, and to tarie long enough; and if he be ſicke vntounto death wee will reioyce and be glad at his death: So farre ſhort of theſe Philippians that were but newly planted in the Church, and had but lately embraced the truth of Chriſt Ieſus, are wee who hauehave long enioyed the miniſterie of the word, and the bright light of the holy word of truth. For ſo they accounted, that the Apoſtle could not hauehave giuen a greater token of louelove of them, then to ſend their miniſter backe againe vntounto them, and it was the greateſt pleaſure and ioy of heart that might be vntounto them to ſee their miniſter againe thorowly well, and in good health. And ſurely if we tooke that ioy and comfort in the word that we ought, we would take more ioy and comfort in the Miniſters of the word then we doe. But how the Miniſters of the word are to be accounted of, we ſhall ſee in the handling of the next verſe that followeth. It now followeth.
And I might be the leſſe ſorowfull] In theſe words the Apoſtle ſetteth downe a third cauſe or reaſon why hee ſent their Miniſter vntounto them with ſuch diligence and ſpeede. And this cauſe reſpected himſelfe. For it was that hee might be the leſſe ſorowfull. 1. That howſoeuer his ſorowes after this ſhould be ſome for ſome other things, yet they might bee the …eſſe when their ioyes were fulfilled by their Miniſters preſence, and when their Miniſter ſhould againe bee amongſt them to labour amongſt them. In that then that the Apoſtle ſaith not, and that I might be without ſorow, but onelyonly, and that I might be the leſſe ſorowfull. Hence I gather this obſeruation, that the children of God are not much to hope, nor greatly to ſeeke in this life to be quit and ridde of all ſorow, but it is enough for them if their ſorowes be abated, and if they hauehave leſſe ſorow then they deſerue, and then they are enabled to beare.Ioh. 16.33. In the world, ſaith our Sauiour, ye ſhall hauehave affliction, euen many-cauſes of ſorow, and griefe, and vexation of ſpirit. For ſo it is ordained that through many afflictions we ſhould enter into the kingdome of God, Act. 14.22.a… the Apoſtle ſaith. And therefore our Sauiour Chriſt ſaith againe, if any man will come after me, let him denie himſelfe, Luc. 9.23.and take vp his croſſe daily, and follow mee. Daily ſaith he. For as one day followeth an other, ſo one croſſe followeth in the necke of an other. Wee looke and hope for an holy citie,Apoc. 21.4. the new Ieruſalem, where God ſhall wipe all teares from our eyes, and where there ſhall be no more death, neither ſorow, neither crying, neither any more paine. But that citie is not here on earth, where we be but Pilgrimes, it is in our Coun…rey in heauen, where we ſhall hauehave an abiding citie, & where we ſhall be euer with the Lord. Nay if it were here on earth we would not long for that in heauen. Let vsus not therefore looke in this life to be without all trouble, or ſorow, or griefe. Let vsus rather conſider how in this life our whole life is ſtained with many ſinnes, and how for our ſinnes wee hauehave deſerued not only death euerlaſting after this life, but troubles alſo and ſorowes vnſupportable in this life. And then when we ſee that we are not onelyonly freed from that death by the death of Ieſus Chriſt, and by ſaith in his name, but that our ſorowes in this life are much leſſe then we deſerue, let vsus reioyce in the Lord, and comfort our ſelues in his mercies that our troubles and ſorowes are nothing in compariſon of that wee hauehave deſerued. And againe, let vsus conſider that howſoeuer our troubles, and ſorowes, and griefes be many, yet ſo onelyonly they preſſe vsus, as that we are able to ſay with the Apoſtle,2 Cor. 4 8.9 We are affected on euerie ſide, yet are we not in diſtreſſe; in pouertie, but not ouercome of pouertie: we are perſecuted, but not forſaken, caſt downe, but wee periſh not &c. And then when we ſee that our troubles, and ſorowes, and griefes are no more but ſuch as the Lord hath enabled vsus to beare, let vsus reioyce in the Lord, and comfort ourſelues in his mercies towards vsus, who doth not ſuffer vsus to be tempted aboue that wee be able, but giueth the iſſue together with the tentation that we may be able to beare it. For ſurely theſe are great mercies of the Lord towards vsus, that our ſorowes are ſo leſſened and abated that they are neither ſuch as we hauehave deſerued, neither ſuch but that wee are able to beare them by the power of him who doth ſtrengthen vsus hereunto. And therefore though in this life we be not quite free from all troubles and ſorowes, yet let vsus account this a great merciemercy of the Lord vntounto vsus that wee are leſſe ſorowfull, that our ſorowes are leſſe then the deſert of our ſins, and leſſe then he enableth vsus to beare.
But how was it that the Apoſtle ſhould be leſſe ſorowfull by ſending their Miniſter Epaphroditus vntounto them? becauſe by his preſence they ſhould hauehave occaſion to reioyce. For as by their heauineſſe for their Miniſter his ſorow was encreaſed, ſo againe by their reioycing for their Miniſter his ſorow would be abated. Here then we may obſerue another notable qualitie of Chriſtian louelove and friendſhippe,Rom. 12.15 which is to weepe with them that weepe, and to reioyce with them that reioyce. A rule which the Apoſtle giueth all Chriſtians to obſerue & keep, & from which who ſo declineth may ſeem therin to croſſe euen nature it ſelfe. For naturally we ſee that the members of our body are ſo affected one towards an other, as that if one member ſuffer all ſuffer with it, and if one be had in honour,1 Cor. 12.26 all the members reioyce with it. How much more ſhould it be ſo in the myſticall body of Chriſt Ieſus, that they who are ioyned together in one faith, and in one baptiſme, ſhould ſo likewiſe be ioyned together in louelove and affection one towards an other that the ſorow of one ſhould be the ſorow of an other, and the ioy of one ſhould be the ioy of another? But I hauehave had occaſion heretofore to obſerue this note vntounto you, and therewithall the great want of this Chriſtian louelove in vsus one towards another, for that we are ſo farre from this duty, as that we weepe and are ſorie one at the proſperitie of another, and againe laugh and reioyce one at the calamity of another. If either by that or this inſtruction ye be taught in this dutie, then practiſe it; and if either by that or this admonition ye ſee your want in the performance of this dutie, then ſtudie to amend that which is amiſſe, and learne ſo to be affected one towards another, as that ye will reioyce with them that reioyce, and againe weepe with them that weepe.
Againe, it may be that the Apoſtle was ſorie that by his occaſion their Miniſter and Teacher was ſo long abſent from them. And therefore now when Epaphroditus was ſent backe againe vntounto them he was the leſſe ſorowfull. But this being onelyonly a coniecture my purpoſe is not to ground any obſeruation thereupon. OnelyOnly this, neither may the example of the Apoſtle be any preſident for any to deteine the Miniſter from his charge, neither may the example of Epaphroditus be to any Miniſter any preſident to abſent himſelfe from his charge. For Epaphroditus was now abſent from his people being ſent by them to Miniſter to the neceſſities of the holy Apoſtle, ſo that albeit he was abſent from them yet was hee labouring for them euen in the worke of Chriſt, as the Apoſtle ſpeaketh in the laſt verſe of this chapter. How then can this example help them who abſent themſelues either for idleneſſe and their owne eaſe, or vponupon other pretences which hauehave no lawfull warrant? Againe his ſtaying there with the Apoſtle was not ſo much by the Apoſtle his deteining of him, as by the Philippians charge that he ſhould ſtay with him, and by the ſickeneſſe wherewith God viſited him. How then can this example bee any warrant vntounto them whom deteine Miniſters from their charge, either for their owne pleaſures ſake, or in ſome other reſpect which hath no better warrant? I wiſh that both theſe men would bee as ſorie for deteining Miniſters from their charge as it is likely the Apoſtle was, and likewiſe that the Miniſters as ſorie for being abſent from the…r charges as it is likely Epaphroditus was. This were a preſident worthy the following, the other is a preſident without all ground, or ſhadow of any ſemblance. But I purpoſed onelyonly to touch this by the way. Now followeth the Apoſtle his requeſt for Epaphroditus.
Receiue him therefore in the Lord &c.] The Apoſtle hauing ſhewed the cauſes why he ſent Epaphroditus vntounto the Philippians, now commendeth him vntounto them, and maketh requeſt for him, that they would entertaine him at his returne as they ought, ſhewing withall a reaſon in the next verſe why they ſhould doe ſo. In this verſe, 1. He ſheweth how they ought to receiue and entertaine him in particular. 2. How they ought to entertaine all Miniſters generally being ſuch as he was. Firſt touching the entertainment of him in particular, the Apoſtle willeth them to receiue him, firſt in the Lord, then with all gladneſſe. In that he willeth and exhorteth them to receiue him in the Lord, his meaning is that they ſhould receiue him not as a priuate friend, not as one ſent from him, whom for his ſake they ſhould vſe kindly, but as the ſeruant of the Lord, and as one ſent euen by God himſelfe vntounto them. For herein the Apoſtle may in part ſeeme to allude vntounto that extremitie of ſickneſſe, whence he could not poſſibly hauehave beene deliuered but onelyonly by Gods mercy on him. And therefore now he was ſent vntounto them, not ſo much by the Apoſtle, as by the Lord, who onelyonly did ſaue his life from death. Againe, in that he exhorteth them to receiue him with all gladneſſe, his meaning is, that as he longed after them all, ſo they ſhould all receiue him with all gladneſſe, euen with exceeding ioy for his comming vntounto them. For ſo the ſame words that are heere vſed are well tranſlated Iam. 1.2.
Here then we are taught how to intreat, and entertaine, and receiue the Miniſters of the Lord firſt, in the Lord, that is, as ſeruants of the Lord, and ſent by God vntounto vsus. So the Apoſtle giueth teſtimonie vntounto the Galathians that they receiued him, where he ſaith, But yee receiued me as an Angell of God, Gal. 4.14.yea as Chriſt Ieſus. And that they are ſo to be honored and accounted of, he againe ſheweth where he ſaith,1 Cor. 4.1. Let a man ſo thinke of vsus as of the Miniſters of Chriſt, and diſpoſers of the ſecrets of God. And why are they ſo to be thought of, and ſo to be honoured? The reaſon is plaine, they are the Embaſſadors of Chriſt Ieſus, in Chriſt his ſtead beſeeching vsus that we would be reconciled vntounto God. So ſaith the Apoſtle, Now then (ſaith he) we are embaſſadors for Chriſt, as though God did beſeech you through vsus, 2 Cor. 5.20.we pray you in Chriſt his ſtead, that yee be reconciled vntounto God. Now Embaſſadors, yee know, are to be receiued as the Prince from whom they are ſent: ſo that the Miniſters of Chriſt are to be receiued euen as Chriſt Ieſus. And therefore our Sauiour ſaith, He that receiueth you, receiueth me, Mat. 10.40and he that receiueth mee receiueth him that ſent mee. Againe, Embaſſadors (yee know) ſpeake not in their owne name, but in the Princes name that ſent them: ſo that the Miniſters of Chriſt are to be heard as Chriſt whoſe Miniſters they are. And therefore our Sauiour ſaith, He that heareth you heareth me, Luk. 10.16.and he that deſpiſeth you deſpiſeth me, and he that deſpiſeth me deſpiſeth him that ſent me. And yet ſee how hardly we are brought to receiue and harken to this inſtruction. Indeede it grieueth mee to ſee how the Miniſters of the Lord are receiued euen in this auditorie. EueryEvery fit opportunitie hath beene taken to put you in minde of theſe things. And what neerer are yee then at the firſt? Are the Miniſters of Chriſt Ieſus to be receiued in the Lord, and for the Lord? Are they the Embaſſadors of Chriſt Ieſus, and therefore to be receiued, and to be heard as Chriſt Ieſus? How happens it then that ſome will not at all almoſt come to heare them? that ſome come ſo ſlackly to heare them? and that ſome turne their backs vponupon them, and will not ſtay to heare them? If the Embaſſador of an earthly Prince ſhould be vſed in ſuch like ſort, would not ſharpe ſtormes and ſore diſpleaſure follow vponupon it? And ſhall the Embaſſadors of the King of heauen, and King of Kings be ſo vſed, and will not his anger and heauy diſpleaſure be kindled at it? If we ſought our honour, we might well goe without it, ſeeing the Lord cannot hauehave it: But we ſeeke not our owne honour, but the honour of him that ſends vsus, euen the honour of Chriſt Ieſus, whoſe word we preach vntounto you. We would be honored for the words ſake, and therefore we would hauehave the word much more honoured. And therefore we call you vntounto the hearing of the word, euen of the word of life, euen of the word of your ſaluation. But how preuaile we? Thoſe that will not come, what ſhould I ſpeake vntounto them? I iudge them not, there is one that iudgeth them. Of ſuch as doe come, ſome come ſo ſeldome, that it may ſeeme they come when their leiſure from other buſineſſe giues them beſt leaue. Buſineſſe belike they hauehave of greater importance then this, and which they are more to regard then the ſaluation of their ſoules. Others, they turne their backs vponupon the Preacher, and ſtay they cannot, or they will not. I cannot but ſpeake of it. What an vnſeemely thing was it, when the laſt Lords day after the celebration of that holy ſacrament of Baptiſme, which ſeeing the opportunitie was giuen, might well hauehave beene celebrated after the Sermon; but what an vnſeemely thing (I ſay) was it, to ſee ſo many then turne their backs, and goe their waies, ſome vponupon that occaſion, and others therein keeping their wonted manner? But take heede, men and brethren, how yee deſpiſe the word, and turne your backs vponupon it. For howſoeuer now yee turne your backs vponupon it,Joh. 12.48. yet ſhall it iudge you in the laſt day. If there be a fault in any of you, ſtudie to amend it, and let the word of Chriſt dwell in you all plenteouſly and in all wiſdome.Rom. 1.16. For it is the power of God vntounto ſaluation to eueryevery one that beleeueth. Receiue the Miniſters of Chriſt in the Lord, and harken vntounto their meſſage for the Lord. For though they be men that come vntounto you, yet are they men ſent from the Lord, and their words are to be heard not as the word of man, but as it is indeede as the word of God. Happy are yee if yee heare theſe things, and meditate thereupon with fruit vntounto your ſoules. Bleſſed are they that heare the word of God and keepe it.