a zeale of the law that the Iewes submitted not themselues vnto the righteousnesse of God but their zeale was not according to knowledge Rom. 10.2 as the Apostle sheweth where hee saith I beare them record that they haue the zeale of God but not according to knowledge So in our loue we may doe good vnto those and shew kindnesse vnto those to whom wee ought not if our loue bee not grounded on knowledge and in all iudgement And this was it which the Apostle taxed in the Galathians Gal. 4.18 where hee said It is a good thing alwaies to loue earnestly in a good thing That they loued and loued earnestly he misliked it not nay It is a good thing saith he to loue earnestly But that their loue was not in knowledge and iudgment that he misliked They encreased in loue towards thē that seduced them and abated their loue towards him that had taught them the truth This he misliked and therefore tolde them that it was a good thing to loue earnestly alwaies in a good thing We must loue but wee must know that the thing we loue is good that the person whome we loue is good And therefore our loue must abound in knowledge and in iudgement This then serueth to condemne our great carelesnesse in making choise on whome wee set our loue and vnto whom we doe good and performe duties of loue Our loue should abound in knowledge out of Gods word whom to loue and in iudgement to performe the duties of loue to whome wee ought But commonly wee care not where we cast our loue but as he fits our humor so commonly wee cast our loue vpon him If hee will bowze and drinke with vs if he will game and play with vs if he will curse and sweare with vs if he will play the good fellow and runne to the diuell with vs then wee will loue him and what wee can wee will doe for him Neither can it bee that they should bestowe their loues better who themselues are no better Nay where better graces are yet is there no better choyce of our loue We commonly looke rather how he sutes our affections and likings whom we would loue and fancie then how he is beautified with the graces of Gods spirit how well he is grounded and stablished in the faith And howsoeuer he be scarce sound in the faith yet if he sute our affectiōs likings we grow to more entire loue w th him then with others more to beloued If this beloued haue beene a fault in any of vs let vs learne hereafter to reforme it and let our loue abound more and more in knowledge and in iudgement Let vs know out of the word whom we ought to loue and vnto whome wee ought to doe good and let vs loue them and do good vnto them Let neither our knowledge bee without loue nor our iudgement without loue neither let our loue be without knowledge or iudgement Let vs abound more and more in loue and in knowledge and in iudgement and let our loue abound more and more in knowledge and in all iudgement LECTVRE XI PHILIP 1. Verse 10. That yee may discerne things that differ one from another that yee may bee pure and without offence vntill the day of Christ NOw hauing spoken of the Apostles praying for the Philippians and of the things for which his prayer vnto God for them was namely for their encrease in loue in knowledge and in iudgement that their loue might abound more and more in knowledge and in iudgement it remaineth now that we speake of the ends wherefore the Apostle prayed for the Philippians encrease in these graces set downe in these words That yee may discerne c. That yee may discerne c. The first end wherefore the Apostle prayed for the Philippians that they might abound more and more in knowledge and in all iudgement was that they might discerne things that differ one from another that is by their knowledge out of the word and by their iudgement out of their owne experience they might discerne betweene good and euill vertue and vice false and true Apostles corrupt and vncorrupt doctrine and so might follow the good and fly the bad The same phrase of speech that is heere vsed is also vsed in the Epistle to the Romanes though not so translated in our English Bibles there Rom. 2.18 as here Behold saith the Apostle there thou art called a Iewe and restest in the law and gloriest in God and knowest his will and allowest the things that are excellent Thus it is there translated and read as also some translate the phrase here in this place reading thus That ye may allow the things that are excellent But in that place to the Romanes the reading in the Margent is better then the reading in the Text and is all one with the reading here vsed in this place of our Apostle howbeit the matter is not great whether reading we admit both comming much to one for whether wee reade thus That yee may discerne things that differ the meaning is that vpon triall they might allow the things that are excellent or thus That ye may allow the things that are excellent the meaning is that vpon the discerning of things that differ they may allow the things that are excellent But I follow the reading as in this place we haue it The first thing then which heere I note is the end wherefore the Apostle prayed for the Philippians that they might abound in knowledge and in all iudgement and it was that they might trie and discerne things that differed right from wrong truth from error religion from superstition c. that being able to put a difference betweene them they might allow and follow that which were good that which they ought Whence I obserue the end wherefore all Christians ought to labour for encrease in knowledge and in all iudgement and that is that they may discerne things that differ good from euill right from wrong truth from error religion from superstition c. that so they may be pure and without offence vntill the day of Christ c. For therefore are we to follow after knowledge that we may know what is good and what is euill what is truth and what is error and may be able to trie the spirits and to put a difference between things that differ one from another and therefore are we to labour after a sound iudgement through a feeling experience in our owne soules of the truth of those things which wee are taught out of the word that hauing our wits exercised to discerne both good and euil we may be pure and without offence c. This place of our Apostle is proofe pregnant enough to this purpose where yee see that the Apostle in his loue toward the Philippians praied for them that they might abound in knowledge and in all iudgement to this end that they might discerne c. And wherefore is
contrary The same also we may see by the Holy Ghosts commendation of the men of Beraea Act. 17.11 for searching the Scriptures to see whether the things that were spoken were so It was Paul that preached vnto them and when he preached vnto them they turned their books and lookt diligently into the scriptures to see whether in any thing he differed from the doctrine of the Holy Ghost And this is registred both for their commendation and our instruction to admonish vs that we are to care that we may discerne things that differ either in doctrine from corrupt doctrine or in faith from sound or in manners from a Christian and holy conuersation And why The reason is very plaine Psal 49.20 euen that we be not like to the beasts that perish as the Prophet speaketh of a man that is in honor and hath no vnderstanding For what will yee thinke of such a man that cannot discerne betweene chaffe and wheat drosse and gold sowre and sweet Will yee not say that he is like to the beast that perisheth What then must yee needs say and thinke of that Christian that can not discerne betweene truth and error religion and superstition vertue and vice good and euill Any better Nay surely for these are as wheat chaff gold drosse and not to discerne betweene them is not to discerne between wheat and chaffe gold and drosse If then we will not be like vnto the beasts that perish our care must be that out of our knowledge in the Scriptures we may be able to discerne things that differ But doe we thus imploy our care Nay thus farre I haue onely said what we should doe but what we doe our vnablenesse to discerne betweene things that differ one from another too too plainly discouer For what is the cause why so quickly wee hearken vnto those deceiuers that compasse sea and land to make one of their profession and when he is made they make him twofold more the childe of hell then they themselues are Why we are so easily seduced to beleeue the spirits of error and to fall from our owne stedfastnes Is it not euen hence because we cannot discerne things that differ one from another They bring vnto vs the fancies of their owne braine the traditions of their owne Church lies out of their owne Legends and we receiue them because wee cannot discerne them from the truth of Christ Iesus They come vnto vs in the name of Christ Iesus but bring with them the doctrine of Deuils forbidding to marrie and commanding to absteine from meats which God hath created to be receiued with thanksgiuing and we beleeue them because we cannot try the spirits whether they be of God to see which is the spirit of truth and which is the spirit of error For God forbid that I should thinke that if we could discerne betweene truth and error religion and superstition any of vs would follow their damnable heresies by whom the way of truth is euill spoken of Againe what is the cause why we are often deceiued with the shadowes of good things with the semblances of things honest and iust and pure with the dimme shewes of vertue and praise and holines of life Is it not euen hence because we cannot discerne things that differ one from another Oftentimes we thinke we runne well when we runne quite a wrong course oftentimes we count that our praise which is indeed our dispraise and a great many of vs thinke that we haue Abraham to our father when indeed we are of our father the deuill And all hence as I thinke because we cannot discerne things that differ And yet tell a great many of vs that we know not good from euill that we cannot discerne between truth and error right and wrong c. we cannot brooke it but we disdaine to be counted so simple and ignorant that we cannot discerne things so different But let me but aske these questions How is it that so commonly we fly that which is good and follow that which is euill How is it that so easily we are drawen oftentimes from the way of truth into error How is it that vice vnder the colour of vertue so often doth deceiue vs Is it not because we cannot discerne good from euill truth from error vertue from vice Either it is so or worse for either ignorantly we erre as not able to discerne betweene things that differ or wilfully we runne a wrong course as discerning well enough things that differ but wilfully running our selues on the rockes Beloued let vs thinke of these things and let vs be ashamed of it that we cannot discerne betweene things that differ one from other It is enough for vs that we haue spent the time past ignorantly and foolishly Let vs henceforth redeeme the time and learne to discerne things that differ If we consider the time that we haue spent in the schoole of Christ we may well thinke that now we should haue so much knowledge as to discerne things that differ one from another And if truth and error good and euill c. be vnto vs as yet as colours vnto blinde men that we cannot discerne betweene them we may well thinke that we are blinde Let vs therefore go vnto Christ Iesus in his word that we may receaue sight and see clearely Let vs reade and heare and meditate in the holy word of God that thence we may know what is good and acceptable vnto God Let vs pray and labour by all holy meanes that we may abound in knowledge and in all iudgement that we may discerne things that differ one from another The second thing wherefore the Apostle prayed that the Philippians might abound more and more in knowledge and in all iudgement was that they might be pure namely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from any leauen of corruption in doctrine life or manners for so the word heere vsed signifieth such as are cleare and free from all mixture of corruption as white wooll neuer dyed fine flower neuer leauened And this was so an end of the Apostles prayer for their encrease in knowledge and in all iudgement that it seemeth to be subordinate to the former end for hee would haue them able to discerne things that differ corrupt from vncorrupt doctrine c. that they might be pure from all corruption in doctrine life and manners and for both these causes he prayed that they might abound more and more in knowledge Hence then I obserue another employmēt behouefull for all christians namely that they may be pure free frō all corruption in doctrine life or manners For it is not enough that we be able to discerne things that differ one from another and to know what in doctrine is corrupt and vncorrupt what in life is good and euill and what in manners is holy and what prophane but farther also it is behoouefull that we be pure from whatsoeuer is corrupt in doctrine from
euill euen God blessed for euer And as for these reasons we are alwaies in all things to giue thanks vnto the Lord so for the same reasons we are alwaies to powre out praiers and supplications vnto him as we haue neede either of blessings in good things or deliuerance from euill And therefore wee read that euer the faithfull when they had need either of blessings in good things or deliuerance from euill they had their recourse vnto God by prayer and as they were occasioned by blessings in good things and deliuerance from euill so they powred out their soules in thanksgiuing vnto the Lord. Moses and the children of Israel when Pharaoh and the Egyptians pursued them cried vnto the Lord with strong cries insomuch that the Lord said vnto Moses Exod. 14 15. wherefore criest thou vnto me And when they had seene the mighty power which the Lord shewed vpon the Egyptians Exod. 55. they sung vnto him the songs of praise and thanksgiuing So Iehosaphat and Iudah and Ierusalem when the Moabites and Ammonites came against them to battell praied in the courts of the Lords house and said 2 Chr. 20.6 O Lord God of our fathers art not thou God in heauen and reignest thou not on all the kingdomes of the heathen c. And when the Lord had giuen them a marueilous victory ouer their enemies they assembled themselues in the valley of Berachah or blessing 26. and there they blessed the Lord. So Ezekiah when he was sicke turned his face to the wall and praied to the Lord and said Esay 38.2 3. I beseech thee Lord remember now how I haue walked before thee in truth and with a perfit heart c. And when the Lord had restored him vnto health he sang the song of thanksgiuing vnto him and said the Lord was ready to saue me 10.20 therefore will we sing my song all the daies of our life in the house of the Lord. So Hannah being barren praied for a childe vnto the Lord 1 Sam. 1.10 and wept sore and when the Lord had granted her request she thanked God and said 2.1 Mine heart reioyceth in the Lord my horne is exalted in the Lord my mouth is inlarged ouer mine enemies c. And what should I more say The time would be too short for me to tell you of Dauid Daniel Samuel and the rest which as they stood in neede either of blessings in good things or of deliuerance from euill made their praiers and supplications euer vnto the Lord and againe as they were occasioned either by blessings or deliuerances offered their sacrifice of praise euer vnto the Lord. Thus they were taught and thus by the word and by their example wee are taught for all things to pray vnto the Lord and in all things to giue thanks vnto the Lord. Beware then beloued of them that with fained words teach you to giue thanks or to pray vnto Saints â—â—â—erally or ioyntly as to God and our Lady to God and S. George or the like for wherefore should we either pray or giue thanks vnto them Doe they heare vs or know what we say or thinke Esay saith Esay 63.16 that Abraham knoweth vs not and that Israel is ignorant of vs where the ordinarie glosse citeth Augustine saying that the dead euen Saints know not what the liuing doe And Salomon saith 2 Chr. 6.30 that the Lord onely knoweth the hearts of the children of men Doe they helpe vs or giue any thing vnto vs The Psalmist saith Psal 84.11 that the Lord giueth both grace and glory neither dare it bee auouched that the Saints giue grace or glory or are the authors of any blessing Or doth any commandment or example in the holy scripture warrant vs to pray or to giue thanks vnto them Themselues grant that there is no warrant in the scripture from commandement or example to pray or giue thanks vnto them as vnto the authors of any grace or glory but onely as vnto intercessors before God for vs. And yet in their practise it is most plaine that they doe not onely pray vnto them to pray for them but to preseure them to haue mercy vpon them to bring them to the kingdome of heauen c. But admit that they pray vnto them onely as vnto mediators and intercessors betwixt God and them Saith not the Apostle that there is one mediator betweene God and man 1 Tim. â— 5 which is the man Christ Iesus How then do they make moe mediators Christ Iesus say they is â—our only immediat mediator before God but the Saints are mediators vnto Christ therfore we conclude our praiers alwaies saying by Iesus Christ our Lord. Wherein also they deceiue the world for by their owne portice it appeareth that they haue many praiers both vnto Marie and to other Saints in the conclusion whereof they vse not to say by Christ our Lord. But to let that goe are the Saints our mediators vnto Christ to conuey our prayers vnto him and Christ our Mediator vnto God to convey our praiers from the saints vnto God By this shift then it commeth about that Christ is not the mediator betweene God and vs as the Apostle affirmeth but betweene God and the saints and the Saints mediators betwixt Christ and vs. And this is the hand that they make by praying vnto Saints as vnto mediators of intercession they thrust Christ Iesus out from being mediator betwixt God and vs and they doe in truth pray vnto the saints as vnto the authors of grace But admitting that they pray onely vnto them as vnto intercessors betwixt Christ and vs I demand what commandement or example there is in the scripture to warrant vs to pray at all or to giue thanks at all vnto them Gen. 48.16 Iacob say they praied vnto an Angell If he had praied vnto a created Angell this had not proued ought for invocation of Saints But it was vnto that vncreated Angell of the couenant euen Christ Iesus with whom he had wrestled and preuailed that he praied vnto as both the circumstances of that place and conference of it with other places proue Well say they Moses praying Exod. 32.13 and saying thus remember Abraham Isaac and Iacob thy seruants hoped to haue his praiers heard by the merits of those holy men But it is most plaine by that place that Moses pleadeth not the merits of Abraham Isaac and Iacob but only presseth the couenant and promise made with them as the words immediatly following shew where it is said to whom thou swarest by thine owne selfe and saidest c. Yea but say they the place in the Apocalyps proueth most plainely that the Saints in heauen doe offer vp the praiers of the saints on earth where it is said Apoc. 5.8 that the 24 elders fell downe before the Lambe hauing golden violls full of odours which are the praiers of the saints But this place maketh no more to
whatsoeuer is euill in life from whatsoeuer is vnholy in manners Know ye not 1 Cor. 5.6.7 saith the Apostle that a little leauen leaueneth a whole lumpe Purge out therefore the olde leauen that yee may bee a new lumpe as yee are vnleauened for Christ our Passeouer is sacrificed for vs. The Apostle speaketh there of the incestuous person and hauing sharpely reproued the Corinthians negligence in not punishing him and willed them to excommunicate him hee whetteth them thereunto saying Know ye not that a little leauen c. as if he should haue said Ye know very well that a little leauen leaueneth the whole lumpe or batch and know yee not that one naughtie man infecteth and poysoneth the whole congregation What is then to be done Purge out therefore the olde leauen that ye may be a new lumpe cut off that naughty man from your body that ye may bee an holy congregation vnto the Lord as yee are vnleauened as ye are called to be holy for Christ our Passeouer is sacrificed for vs. Which his exhortation as it serued for that purpose so did it lessen them and in them vs that forasmuch as a little leauen a little corruption marreth and poysonneth the whole man therfore we should purge out we should be pure from all leauen of malitiousnesse and wickednes euen from all corruption whatsoeuer that wee may be a new lumpe holy vessels for the habitation of the holy spirit as we are vnleauened and holy and pure by our calling in Christ Iesus And why for Christ our passeouer is sacrificed for vs whereby the Apostle implieth thus much that as the Iewes in the celebration of the feast of the passeouer were to put away for all that time all leauen out of their houses and onely to eat vnleauened bread so we now that Christ our passeouer is sacrificed for vs are to purge our selues and to clense the houses of our bodies from all leauen and filthines corruption to keep the feast with the vnleauened bread of sinceritie and truth holinesse and godlinesse so that for the whole time of the feast the whole terme of our life there be no leauen no corruption at all found in the houses of our bodies Can any thing be more plaine for that puritie which ought to be in vs Much to the like purpose is that of our blessed Sauiour to his Disciples where he warneth them saying Take heede and beware of the leauen of the Pharises and Sadduces In which words he warneth them Matth. 16.12 and in them vs to look vnto it that we be pure from all corruption in doctrine And in that he doubleth the caueat saying Take heede and beware he sheweth how very behouefull it is to looke vnto it and in that he calleth corruption in doctrine leauen he sheweth both the poyson of it that it marres the whole man as a little leauen that leaueneth the whole lumpe and likewise the riddance that should be of it out of the houses of our bodies as of leauen out of the houses in the feast of the passeouer So that yee see how behouefull an imployment for vs it is that we be pure from all corruption in doctrine life and manners And the reason is plaine for what fellowship hath truth with error or what communion hath good with euill We cannot serue both God and Mammon wee must flie that which is euill and follow that which is good Halting betweene God and Ball will not serue we must worship the Lord our God and him onely must we serue If we be circumcised Christ shall profit vs nothing if there be any mixture of corruption in vs our religion is in vaine It is but the one of two either pure or impure If we will not be impure our care must be to be pure Here then are met withall such tollerations and indulgences as either in policie or vpon any carnal reason we are wont to take and allow vnto our selues Whereas the Apost would haue vs purged of all corruptiō we will allow some mixture of corruption and all things shall be well notwithstanding Againe we like not of those hot headed fellowes that precisely vrge a conformitie in all things according vnto the word we cannot away with those pure men that would haue vs so pure that we should not speake a word amisse or doe any thing that is euill We are men and we must play the goodfellowes now and then we must sweare now and then we must runne at ryot now and then we must drinke and daunce and play now and then more then wee should wee must passe the bounds of modestie honestie and Christian dutie now and then And if some of vs happily will not breake out into such termes yet wee will thinke that sometimes wee may aduenture a little vpon some breach of the law that we may without great offence commit such and such little sinnes that a little corruption a little yeelding vnto the fashions of the world cannot doe so much harme that too much strictnesse and precisenesse is naught and that to stand so much vpon purity and sincerity is but to make our selues the talke and mocke and by-word of the people Thus we will be moderaters ouer the holy Ghost and when hee seemes vnto vs to ouer-reach wee will bring him to the measure of our owne scantling But beloued let vs not deceaue our selues God is not mocked but what he requireth of vs it standeth vs vpon to take care of the performance of it The end of our calling is that we be holy in all manner of conuersation as he which hath called vs is holy And therefore hath God chosen vs in Christ Iesus before the foundation of the world that wee should bee holy and without blame before him in loue And Christ our Passeouer is once and for euer sacrificed for vs that henceforth we should keepe the Feast of the Passeouer vnto the Lord for euer so that now no leauen of corruption at all may be found in all our houses Let vs therefore take heede how wee make tollerations and indulgences vnto our selues Let vs take heed how we suffer any leauen of corruption in the houses of our bodies and let vs rather purge out the olde leauen that we may be a new lumpe Let vs striue as much as possibly we can after this purity that is required of vs and let vs assure our selues that when we haue striuen all that euer we can after this purity wee shall bee impure enough and too much We see what it is that is required of vs as therefore the Apostle willeth Timothy 1. Tim. 5.22 Let vs keepe our selues pure pure from corruption in doctrine and pure from corruption in life and manners that as our Apostle afterwards exhorteth we may bee blamelesse and pure and the sonnes of God without rebuke in the middest of a naughty and crooked nation Let our care bee first to discerne things that differ that wee may
it is that all creatures are not subiect vnto Christ and worship him seeing God hath giuen him such a â—ame euen such honour and glory aboue all creatures that all â—reatures should bow at his name and be subiect vnto him answer first that all creatures ought to bow at his name and â— be subiect vnto him euen all the powers of darknesse and â—l such their slaues as haue sold themselues to worke wickedâ—esse in this life ought to bow vnto him and to worship him â—or that Law which afterwards was giuen by Moses vnto man â— keepe Thou shalt feare the Lord thy God and serue him Deut. 6.13 was â—o doubt in the beginning a Law both to men and Angels â—d still continues to be a Law whereby not men alone but â—en and Angels and infernall spirits are bound to feare and â—rue him to worship and obey him euen with holy worship â—nd therefore is the iudgement and condemnation of all â—em most iust who doe not obey him that they might bee â—ued Secondly vnto the question I answer that all creaâ—res now are subiect vnto him so that vnto whom hee saith â—oe he goeth and vnto whom he saith Come he commeth â—d otherwise they stirre not nor cannot The Deuill himâ—fe toucheth not nor can touch either Iob his substance Iob 1.12.2.6 or â—s children or himselfe till hee giue leaue and then no furâ—er than he giueth leaue Nay he cannot enter into the heard â—swine till he giue leaue Mar. 5.13 Esa 7.18.19 Hee hisseth for the flie that is at the â—ermost parts of the flouds of Aegypt and for the Bee which â—n the land of Ashur as the Prophet speaketh and then they â—me and light in all the desolate valleyes and in the holes the rockes and vpon all thornie places and vpon all bushie â—ces that is He bringeth the Egyptians and the Assyrians â—on the land of Iudah and they come and they lay the land â—ste without an inhabitant And euery enemy that inuadeth â—y land he is but the rodde of the Lord his wrath and the â—ffe of his indignation neither can this rodde strike but â—ere and as he will The famine which drieth the bones and fainteth the soule the pestilence that walketh in the darknesse and destroieth at the noone day the sword that deuoureth one as well as another and all alike these messengers of his wrath are sent by him for our sinnes and they come when he saith vnto them goe they goe and when hee calleth them backe they returne The like may be said euen of since and of death Sinne raigneth not nor cannot but in the children of disobedience Death woundeth not deadly nor cannot but only the vessels of wrath and eternall destruction And of all things in generall this is true that all things are so subiect vnto Christ Apoc. 7.3 that if he say Hurt not the sea nor the eartâ— nor the trees none can hurt the earth or the sea or the trees and if hee say to the seuen Angels 16.1.2 Goe your wayes and poure out the seuen vials of the wrath of God vpon the earth then they powre them out vpon the earth That is if he say touch not my children then nothing can harme them and if hee say let the vngodly of the earth come to an end then they are as dust which the winde scattereth from the face of the earth As he saith so is it done and all things are thus subiect vnto hiâ— subiect I say vnto him not by any voluntary subiection whereby they worship and honour him and submit themselues vnto him but subiect vnto him so that though they would yet they cannot but doe his will howsoeuer they doâ— it not to doe his will but only to worke their owne malice Lastly vnto the question I answer that in the last and greaâ— day when Christ shall descend from heauen with a shouâ—e and with the voice of the Archangell and with the trumpâ— of God when the heauens shall passe away with a noise and the elâ—ments shall melt with heat and the earth with the workes that 〈◊〉 therein shall be burnt vp then shall euery knee bow vnto him then shall all creatures be subiect vnto him The Sea shâ—â—â— giue vp her dead which were in her and death and graue shâ—â— deliuer vp the dead which were in them all nations shall be gathered together and all shall appeare before the iudgement seâ—ter Christ to receiue according to that they haue done whether it be good or euill Then the Kings of the earth which made fleâ—â— their arme then the rich and couetous men of the work which made the wedge of gold their God then the whoremongers murtherers idolaters sorcerers blasphemers and liers then those churlish Nabals and vnmercifull men which haue not fed nor clothed nor visited nor lodged Christ in his poore members then those that rebelliously haue murmured against God for pouertie sicknes or what crosse else soeuer shall say to the hills couer vs and to the rocks fall vpon vs and to the rocks fall vpon vs and hide vs from the presence of him that sitteth on the throne and from the wrath of the Lambe But it shall be to no purpose for all shall stand before him and fall downe before him The redeemed of the Lord shall fall downe before him and worship him and willingly subiect themselues vnto him as vnto their Lord and their God The wicked and Sathan himselfe shall fall downe before him and be forced to be subiect vnder his feete and to yeeld to that last sentence as most iust Depart froÌ„ me ye cursed into euerlasting fire which is prepared for the Deuill and his Angels And then when all things are put downe vnder his feete he shall deliuer vp the kingdome to God euen the Father that God may be all in all Vnto the question then how it is that all creatures are not subiect vnto Christ seeing God hath giuen him such a name and crowned him with such honor and glory that all creatures should bowe vnto him and be subiect vnto him The answer is 1. that all creatures euen all absolutely ought to bowe at his name and to be subiect vnto him 2. That euen the wicked and vngodly of the earth and all the powers of darknes are now so subiect vnto him that though they would yet they can doe nothing but what his will is 3. That in the last and great day all creatures euen all absolutely shall be subiect vnto him holy men and Angels willingly subiecting themselues vnto him and worshipping him and all the rest though vnwillingly subiecting themselues vnto him and to their finall iudgement as iust in it selfe vnto them and from a most iust God By the first answer we are instructed in a necessarie dutie which is that we ought to be subiect vnto Christ in obedience vnto his heauenly will and to worship him with all holy worship walking in his waies and keeping his commandements
giuen of God by grace in Christ Iesus are no way of our selues To take a little view thereof â—e Lord by Ioel exhorteth or commandeth saying Ioel 2.12 Turne vnto mee with all your heart with fasting weeping and mourâ—â— and yet Ieremy sheweth plainly that conuersion vnto the â—â—d is wholly the gift of the Lord when hee thus praieth â—uert thou mee and I shall be conuerted Ier. 31.18 for thou art the Lord God Likewise our Sauiour Christ exhorteth Mat. 11.28 Come vnto all yee that are weary and laden and I will ease you and yet sheweth plainly that to come vnto him is wholly from Father when he thus saith No man can come vnto mee Ioh. 6.44 exâ—â— the Father which hath sent mee draw him In another place exhorteth saying Take heed and beware of couetousnesse Luk. 12.15 to doe thus is wholly from the Lord as the Prophet shewby that his praier vnto the Lord Ps 119.36 Incline mine heart vnto thy â—â—â—nies and not to couetousnesse Generally the Prophet exâ—eth to flie from euill and to doe the thing that is good 37.27 Iames telleth vs that to doe good is wholly from the â—d saying Euery good and perfect gift is from aboue Iam. 1.17 and comâ—â—h downe from the Father of lights c. The like is to be said â—eproofes Maâ— 16.14 Christ reproued the eleuen of their vnbeleefe hardnesse of heart and yet the Prophet sheweth that it is Lord that taketh away the stonie heart out of our body EZ 36.26 giueth vs an heart of flesh and the Apostle that faith is gift of the Lord. The like is to be said of all precepts proâ—â—eâ— threatnings reproofes admonitions exhortations and like in holy Scripture The Lord vseth them all as meanes to worke his owne will in vs and giueth vnto vs whatsoeuer he requireth of vs He setteth downe lawes and statutes 〈◊〉 as if it were in our owne power to keepe them but that 〈◊〉 may know what to aske of him and with the Prophet to 〈◊〉 O be gratious vnto thy seruant that I may liue and keepe thy 〈◊〉 He promiseth good things to those that will obey him not 〈◊〉 if it lay in vs to obey him if our selues would but that bâ—â— may worke such a will in vs by his promises He admonishâ—â— and exhorteth vs not as if we were able of our selues to wâ—â— or do the things but that so we may looke into our own â—eâ—nesse and turne vnto him and he may heale vs. You see 〈◊〉 how vaine their whole reason drawne from admonitions exhortations and the like in generall is for that neither 〈◊〉 argue any power in vs of our selues to doe good neither aâ—â— they needlesse and vaine because they are the meanes whâ—â— by the Lord worketh in vs both to will and to doe that whiâ—â— we are commanded and exhorted Now to the reason deâ—â— in particular from this exhortation in briefe I answer that aâ—beit the Apostle exhort vs to worke out our owne saluation yet it doth not follow that it is at all in our power so to do Foâ— as it followeth in our Apostle it is God which worketh in 〈◊〉 both to will and to doe euen of his good pleasure The Apostle therefore exhorteth vs to make an end of our owne saluation not for that we are able to doe so but to teach â—â—flie vnto him who worketh in vs both the will and the deâ—â— euen of his good pleasure Now let vs make this vse of that which hath beene spokâ—â— for the resoluing of this doubt It is not in our owne powâ—â— we see to flie the euill we are forbidden to doe the good 〈◊〉 are commanded or to embrace the vertuous and godly 〈◊〉 whereunto we are exhorted but wholy from grace onâ—ly from the Lord. So often then as wee heare or read any pâ—â—cepts or lawes in the booke of God let vs therein acknoâ—ledge our duties and seeing it is not in our power to keep them let vs flie vnto our God and pray to him Lord gâ—â—â— me grace to do that thou commandest and then commaâ—â— mee what thou wilt So often as we heare or read any prâ—mises or threatnings let vs therein acknowledge our oâ—â— frowardnesse and seeing it is not in vs to bend at promises threatnings vnlesse he touch vs with his holy spirit let vs 〈◊〉 vnto our God and praie vnto him Lord take from mee â— hard and stony heart and giue me for it a soft and fleshie â—â—rt that thy promises and thy threatenings may worke in 〈◊〉 obedience to thy will So often likewise as wee heare or â—â—de of admonitions or exhortations let vs therein acknowâ—â—â—ge our owne infermities and seeing we cannot of our selues 〈◊〉 or do the thing whereunto wee are exhorted let vs flie to our God and pray vnto him Lord frame my will accorâ—â—â—g to thy blessed will that I may doe what thy will is And conclude this point seeing we cannot run this rase whereâ—o the Apostle exhorteth vs but God must worke in vs both 〈◊〉 will and the deede let vs flie vnto our God and pray vn him Lord sanctifie mee with thy holy spirit that by thy â—ce guiding mee I may walke in those good workes which â—â—u hast ordained mee to walke in vnto my liues end LECTVRE XXXIV PHILIP 2. â—ers 12.13 With feare and trembling For it is God which worketh in you both the will and the deede euen of his good pleasure WIth feare and trembling From these words some there are that gather that vncomfortable doctrine of the vncertaintie of our saluation Rhem. in loc affirming it to be pride and presumption to dare to be so bold as to be assured of our saluation and cleane contrary to the teaching the Apostle in this place So that the meaning of the Aâ—â—stle by their iudgements in this place is this that we should worke our saluation that yet wee should alwaies doubt of â—â—r saluation But how farre this is wide of the Apostles meaning may easily appeare by those manifold Scriptures wheâ—â— by the certainety or our saluation is affirmed and consequâ—â—â—ly this vncomfortable doctrine of the doubting of our salâ—â—tion is vtterly ouerthrowne I am sure Iob. 19 25.26.27 saith Iob that mâ—â—â—deemer liueth and he shall stand the last vpon earth and though after my shinne wormes destroy this body yet shall I see God 〈◊〉 〈◊〉 flesh whom I my selfe shall see and mine eies shall behold and 〈◊〉 other for mee Lord how this holy man so assureth himselfe of his saluation that he beates vpon it as if hee could â—â—satisfie himselfe with any words but fills his mouth withâ—â— ioycing hereat amidst all his afflictions Rom. 8.38 I am sure saith â—â— my Redeemer liueth I shall see God in my flesh I my selfe shall 〈◊〉 him mine eies shall behold him none other for mee but I my 〈◊〉 shall behold him He doth as fully assure himselfe of his saluation as if he were already in full
by the merits of them chalenge heauen vnto themselues But if the person of the poore Publican better beseemeth vs of whom it is said 13. that he did not so much as lift vp his eyes vnto heauen but smote his breast saying O God be mercifull to me a sinner We must not be puft vp with the vaine opinion of the worth of our works how good soeuer they seeme to be but we must runne on the race that is set before vs with feare and trembling As holinesse so humblenesse and reuerence becommeth the house of God which wee are if wee beleeue aright in the Sonne of God Pro. 14.16 and so liue as he hath commanded A wise man feareth and departeth from euill but a foole rageth and is carelesse saith Salomon Whereby he teacheth vs that a reuerent feare of Gods Maiestie is a notable meanes to make a good man to auoid sinne Passe the time therefore I beseech you of your dwelling here in feare and walke in those good workes which God hath ordained you to walke in with feare and trembling with feare I say and trembling both in regard of the maiestie of God whose eyes alwayes behold vs lest you displease him and in regard of the wicked whose eyes are prying into whatsoeuer wee doe that they may haue no aduantage against you Grieue not the holy spirit either by carnall securitie and carelesnesse to doe that good which yee should or by vaine and proud presumption of the worth of that good which yee doe but walke before the Lord as becommeth the Saints of God with feare and trembling fearing not to doe good and trembling at the good which yee doe lest either not doing that good which yee ought or presuming of that good which yee doe yee displease him who loueth you and in whose loue is life and ioy for euermore And let this be spoken touching the manner how wee ought to walke and to finish our course Now followeth the reason why wee ought thus to walke For it is God which worketh c. This is the reason why wee ought not simply to make an end of our owne saluation but to make an end of our owne saluation with feare and trembling with feare and trembling why For it is God which worketh c. Neither the will nor the deed in any thing well done is from our selues that we should be puffed vp with any pride thereof but from the Lord and therefore when hee guides vs wee should not be secure to follow It is God saith the Apostle that worketh in you both the will the will how not by helping the weaknesse of our will as if being a little holpen by grace it were in vs to will that is good but by sanctifying our corrupt will that whereas before it was wholly and only inclined vnto euill now it loueth and liketh and followeth after that which is good and the deed how by giuing grace to doe that good to the desire whereof hee hath sanctified our will It is then as if the Apostle should thus haue said Walke in well-doing before the Lord but with feare and trembling why for it is not in you either to will or to doe that is good but it is God that first sanctifieth your wils to desire the things that belong vnto your peace to hunger and thirst after righteousnesse to acknowledge and lament your sinnes and the like and afterwards giueth grace to beleeue and to liue according to God in Christ Iesus Whence are many lessons for vs. Here then first that doctrine of free will is vtterly ouerthrowne If wee will or doe any thing that is good it is God that worketh in vs both the will and the deed Whosoeuer therefore shall tell you that wee haue power in our selues to will and to doe that which is good and that wee need only to bee holpen but not wholly assisted by grace beleeue him not For I aske what it is that is left vnto vs when both the will to doe good and the deed it selfe are giuen vs of God If it be God that worketh in vs both the will and desire to doe good and likewise the grace of doing that which is good then what is it that wee can challenge vnto our selues If it had beene said that God is the Alpha and Omega the beginning and the end of euery good thing that wee doe then happily some starting-hole might haue beene found But when it is said that it is God that worketh in vs both to will and to do that which is good out of doubt all power is taken from vs of doing any thing that is good True it is that Adam before his fall had free will to chuse the good and to refuse the euill but by his fall he lost that which in his creation he had euen all free will vnto all the things of the spirit so that till such time as hee bee regenerate by the spirit of God he cannot at all by his owne power vnderstand thinke will or doe any thing that is good but is wholly and only carried to that which is euill and can doe nothing else but sinne lying bound in the chaines of sinne not as a man fettered which hath a desire to be loose but of himselfe naturally willing and desirous so to lie The naturall man saith the Apostle perceiueth not the things of the spirit of God for they are foolishnesse vnto him 1 Cor. 2.14 neither can he know them because they are spiritually discerned Where the Apostle vnderstanding by the naturall man the vnregenerate man whose knowledge and vnderstanding the Lord haâ—h not yet cleared and lightened by his holy spirit plainly sheweth that the vnregenerate man hath none vnderstanding at all in the wayes of God and the things that belong vnto his peace neither can haue till the Lord sanctifie him by his holy spirit changing his corrupt will and working in him both the will and the deed Many Scriptures might be brought for the enlarging and further proofe of this point but by that which hath beene spoken yee see what the truth is in the point namely that it is not in our owne power at all to will or doe that which is good but that it is God which worketh in vs both the will and the deed so that the thing which wee doe is no further good than it is wholly guided and directed by the spirit of God Take heed therefore and beware of such as tell you otherwise than as yee haue now heard and learned that yee be not deceiued by them Secondly hence wee are taught whence all our sufficiencie and all our strength to walke in the wayes of God is euen â—rom God who is the alone author of all goodnesse and the giuer of all blessings What hast thou saith the Apostle that thou hast not receiued To prepare our hearts vnto that which is good Psal 10.17 2 Cor. 3.5 this is from the Lord for he prepareth the
meddle not now with those other glorious titles giuen to the word in holy Scriptures as that it is called the word of God the wholesome word of truth the Gospell of saluation c. Euen this that it is called the word of life may teach vs how precious the ministerie and preaching thereof ought to be vnto vs euen more precious than thousands of gold and siluer and as wee desire to be saued in the day of Christ so should wee thirst after these most sweet waters of life But what thirsting is there after them They are brought vnto vs in conduits euen vnto our doores and yet wee will scarce step out of our doores to drinke of them nay wee will sit in our doores and in our houses talking and sleeping rather than wee will come into the house of God and drinke of these waters Euery light excuse and euery small businesse will serue to stay vs from comming to heare the word read and preached I told you euen now of our slacknesse in comming of our negligence in hearing of our carelesnesse to meditate after we haue heard of the holy word of life If I should adde vnto that complaint another of prophaning the Lords day which should be wholly spent in hearing and reading and meditating of the holy word of life of prophaning it I say with dancing and drinking and playing at this or that game or keeping this or that vnprofitable and vnnecessary obseruation and custome should I iustly be reproued Yea but this yee doe in the morning or in the euening not in seruice-time of day Yea but this yee doe on the Lords day which the Lord hath commanded to be kept holy not only in seruice-time of day but Remember saith he that thou keepe holy the Sabboth day Hee doth not limit it to this or that part of the day but keepe the day holy by hearing and reading and meditating in the holy word of life Yea but this is too precise and strait and sauours too much of Puritanisme Well be it as it will thou must either be a Puritan in obseruation of the commandement or else thou bringest vpon thy selfe iudgement O consider this men and brethren what it is that wee call you vnto It is the word of life by which you must be begotten vnto eternall life or else you cannot be saued by the direction and guidance whereof you must enter into rest or else you shall neuer finde rest vnto your soules Dauid when he could not be present in the assemblie of Gods people to praise his God heare his word because of his persecutors he thought the sparrowes and the swallowes happy that might nestle themselues in the house of God Insomuch that he brake out as Psal 42.1.2.84.1.2.3.4 10. Our case is not as Dauids was wee may come We should say therefore with Dauid in another place I was glad c. Yea we should call one vnto another and say as it is in Esay Come and let vs goe vp c. Psal 122.1 Esa 2.3 Col. 3.16 Scrutamini Scripturas c. Ioh. 5.39 Let the word of Christ dwell in you plenteously c. In a famine of bread yee need no exhortation to seeke for bread to refresh and sustaine your bodies Your soules farre more precious than your bodies and your soules hunger-starued and yet what care for your soules The sicknesse is most dangerous when it is least felt LECTVRE XXXVIII PHILIP 2. verse 15 16 17 18. That I may reioyce in the day of Christ that I haue not runne in vaine nor laboured in vaine c. THus farre of the former reason and of the vses thence to bee made by vs heretofore Now followeth the latter reason drawne from the Apostle himselfe in these words that I may reiojce in the day of Christ c. That I may reioyce c. This is the Apostle his latter reason whereby he would enforce his former exhortations and it is as if he had said My beloued I exhort you that you make an end of your owne saluation with feare and trembling and that ye do all things with your neighbours and brethren without murmuring and reasonings and these things I would haue you to doe as for your owne sakes that yee may be blamelesse and pure so for my sake also that I may reioyce c. Yea and if yee marke it euen in these words he would haue them to doe as he hath exhorted them both for his sake and for their sakes also For he would haue them to walke before God in all obedience with feare and trembling and with their neighbour in all loue without murmuring c. why that he may reioyce that 's for his owne sake But wherein doth he desire to reioyce Euen in their saluation that he hath not runne in vaine nor laboured in vaine amongst them but that by his Ministerie and Apostleship they are gained vnto Christ That I may reioyce in the day of Christ c. By the day of Christ the Apostle meaneth that day when God shall iudge the secrets of all men by Iesus Christ that day of Christ his second comming vnto iudgement when it shall be rendred vnto euery man according to that he hath done in his flesh be it good or euill as also in many other places of the new Testament This day is called sometimes the day of Gods wrath sometimes the day of his appearing sometimes the day of iudgement sometimes the great day sometimes that day sometimes the day of the Lord sometimes the day of our Lord Iesus Christ sometimes the day of Christ Now that day of Christ his second comming vnto iudgement is therefore called the day of Christ because in that day God shall giue all iudgement vnto him and he shall descend from heauen with a shoute and with the voice of the Archangell and with the trumpet of God and all shall appeare before his iudgement seate and he shall separate the sheepe from the goates and set the sheepe on his right hand and the goates on the left and shall say to the one Come yee blessed of my Father and to the other Depart from me yee cursed Now the Apostle would haue the Philippians so to walke both before God and men that in this day of Christ when he shall giue to euery man according as his worke shall be he may reioyce wherein that hee hath not runne in vaine c .i. that by his labours he hath gained them vnto Christ The manner of speech which the Apostle vseth seemeth to be borrowed from them that runne in a race wherein though many runne and labour hard toward the marke yet one alone receiueth the price and the rest runne in vaine and labour in vaine because they obtaine not the prâ—ce or the thing which they runne for So the Apostle maketh his account that in respect of them he should be like vnto those that runne in vaine and labour in vaine if hauing laboured to gaine them
vnto him hee counted of all those outward things in respect of any confidence or reioycing in them not onely as vnprofitable but as hurtfull In these two verses therefore 1. the Apostle in generall shewes that howsoeuer sometimes hee had made great reckoning of his vnrebukable walking in the Law of God and of those outward things wherein the Iewes gloried yet after that hee came to the knowledge of Christ Iesus hee changed his minde so farre that he counted them then not onely vnprofitable but also hurtfull for Christ his sake and this hee doth vers 7.2 shewing his resolute continuance in the same minde which first he had when he came to the knowledge of Christ Iesus he doth principally amplifie and more specially explicate that which he had said before in the latter part of the 7. verse and this he doth verse 8. The first ye see is a comparison betweene the Apostle his iudgement before his knowledge of Christ and after his knowledge of Christ for the same thingâ— which seemed a vantage vnto him before he knew Christ afterwards hee counted losse for Christ his sake The second is principally an amplification or more speciall explication of the latter part of the comparison where in he goeth ouer and ouer the same termes there vsed but sometimes with some diuersitie for the farther and better openig of them For where as verse 7. hee had said the same I counted losse for Christ his sake verse 8. hee repeateth the same to the same purpose thrise but with some amplification and likewise with some alteration in the forme and phrase of speach as 1. thus I thinke all things losse for the excellent knowledge sake of Christ Iesus my Lord againe thus for Christ I haue counted all things losse lastly thus I doe iudge all things to be dung that I may winne Christ So that ye see the eight verse is especially an amplification or more speciall explication of the later part of the comparison in verse seauen Now from this generall diuision and explication of these words let vs descend vnto a more particular examination of the meaning of them 1. Therefore where the Apostle saith in the comparison but the things c. by the things which seemed vantage vnto him he meaneth all the things before reckoned but especially his righteousnesse by the law these as hee saith seemed vnto him when to wit before he knew Christ what seemed they vnto him vantage i. againe so meritoriously profitable as wherein he might repose the confidence of his saluation Againe when he saith the same I counted losse hee meaneth that after he began to know Christ hee counted those same things not onely vnprofitable but also hurtfull for Christ his sake i. as the Apostle in the next verse expounds it for the excellent knowledge sake of Christ Iesus or for the winning of Christ because confidence in those things were hinderances hereof So that it is as if the Apostle had thus said My circumcision my kinred my tribe my ancient descent from Abraham the Hebrue my profession my zeale my righteousnesse in the law were great things and things which were in my iudgement before I knew Christ so meritoriously profitable as that I thought I might repose the confidence of my saluation in them But the things euen these great things that were in my iudgement to me before I knew Christ aduaâ—â—age i. so meritoriously profitable as that I thought I might repose the confidence of my saluation in them the same things I counted after that once I began to know Christ losse i. not only no aduantage but disaduantage and hurtfull for Christ his sake i. for the attaining vnto the perfit knowledge of Christ Iesus because confidence in those things is an hinderance vnto the knowledge and winning of Christ Iesus And did I when first I began to know Christ count those things not only vnprofitable but hurtfull which before my conuersion seemed vnto me so profitable as that I might repose the confidence of my saluation in them And doe not I so still yes doubtlesse I am not at all altered in my iudgement but the more that I grow in the knowledge of Christ Iesus my Lord the more that I know not his person alone but the infinite treasures of wisedome righteousnesse and saluation that are hid in him the more doe I thinke not onely all those things wherein I had confidence before I belieued but absolutely all things euen all my workes since I belieued to be but losse and hinderances to the attaining of the perfit knowledge of Christ Iesus for whom i. for knowing of whom to my comfort and to repose my whole confidence in him I haue counted all things losse as being drawne by confidence in them from confidence in Christ Iesus yea and more then so I doe iudge not onely all things wherein I reioyced before I belieued but euen all my workes whatsoeuer and whensoeuer done to bee dung euen starke naught and worse then naught to this end that I may winne Christ i. that I may be more more neere ioyned vnto him the cloake of whose righteousnesse I know to be the more neare at hand to couer me the more naked that I am in my selfe in my owne iudgement Not to trouble you longer with the opening of these words in briefe the Apostle here teacheth the Philippians by his owne example not to repose any confidence of their saluation in any their works done either before or after their iustification but onely in Christ Iesus The reason is because all workes done either before or after iustification are in comparison of Christ and of any confidence to be reposed in them but losse and dung And let thiâ— suffice to bee spoken touching the meaning of these words Now let vs see what obseruations we may gather hence for our farther vse and instruction 1. In that the Apostle saith the things that were vantage vnto me c. I note the great diuersitie of Pauls iudgement before his conuersion and after his conuersion vnto Christ for the things that seemed vantage vnto him before his conuersion vnto Christ the same things after his conuersion hee counted losse vnto him for Christ his sake Whence I obserue the great alteration and change which the spirit of God worketh in the heart and vnderstanding of him whom he vouchsaâ—eth to bring to the knowledge of God in Christ Iesus For vntill such time as the day-spring from on high doe visit vs and the day-starre of the sunne of righteousnesse arise in our hearts such blindnesse darknesse and ignorance possesse our vnderstandings as that we neither doe nor can perceiue the things of the spirit of God but both wee thinke and speake good of euill and euill of Good and iudge that to be vantage which is losse and that to be losse which is vantage This is plaine by that of the Apostle where he saith 1 Cor. 2.14 that the naturall man perceiueth not the things
of the spirit of God for they are foolishnesse vnto him neither can he know them because they are spiritually discerned Where by the naturall man hee meaneth the man whose heart and vnderstanding the Lord hath not yet lightened by his holy spirit who as yet is not brought vnto the true knowledge of Christ and of him he saith that he neither doth nor can perceiue the things of the spirit of God nay more then that that the things of Gods spirit are meere foolishnesse vnto him Yea so it fareth ordinarily with the naturall man that he putteth darknesse for light and light for darkenesse bitter for sweete and sweete for sowre And if any be more carefull of his waies then the rest so that he can say with the Pharisie I am not as other men extortioners vniust adulterers I fast twiâ—â— in the weeke I giue tythes of all that euer I possesse if he be ciuilly honest mercifull and liberall if hee be iust towards others sober in himselfe and so precisely carefull of his waies as that he be vnrebukable before men hereon hee sets his rest and stands vpon it that these things are such an aduantage vnto him as that God should doe him great wrong â—f hee should not saue him for these things But tell him that all these and all the like things are but as a staffe of reede on which if hee leane it will breake into shiuers and hurt him tell him that Christ Iesus is the onely rocke of saluation vnto all them that put their trust in him that there is no other name giuen vnder heauen whereby we can be saued but onely by the name of Christ Iesus and that if he wil be saued he must repose all confidence in him and renounce all confidence in his workes or in any thing without Christ whatsoeuer hereat he will stand amased and with Festus he will say to him that shall tell him thus thou art besides thy selfe much learning doth make thee madde Thus it fareth with vs all before such time as we be renued in the spirit of our mindes either wee take pleasure in vnrighteousnesse or else we repose too much confidence in our supposed righteousnesse and for the wisedome of God we all count it meere foolishnesse and madnesse But so soone as the Lord vouchsafeth by his spirit to circumcise vs with the true circumcision of Christ so soone as the Lord giues vs a new heart and puts a new spirit within vs then we beginne to abandon the delights in the flesh and to sauour the things of the spirit then the case beginnes to be altered and wee to bee quite of another iudgement For then our eyes which were before dimme and shut vp being opened and cleared and the foggie mists of blindnesse darknesse and ignorance which couered our vnderstandings being expelled then wee begin to condemne our former waies then wee beginne to count the things losse which before seemed a vantage vnto vs and then we beginne to hearken vnto the things that belong vnto our peace So that whereas before we had confidence in the flesh now we renounce all confidence in the flesh and reioice only in Christ Iesus whereas before wee pleased our selues much in things which we willed and did now we see that in vs i. in our flesh dwelleth no good thing but that God onely worketh in vs both the will and the deed euen of his good pleasure whereas before wee counted the wisedome of God foolishnesse now we see that our owne wisedome is foolishnesse and that onely the wisedome of God is true wisedome For when the Lord hath put his spirit within vs then we walk in his statutes and keepe his iudgements and doe them Eze. 36.27 but before we doe not Deut. 30.6 3. when he hath circumcised our hearts thee we loue the Lord our God with all our heart and with all our soule before wee doe not and as our Apostle here saith when we are circumcised with the true circumcision that is when we are regenerated by God his holy spirit then we reioyce in Christ Iesus and haue no confidence in the flesh but before we haue confidence in the flesh and reioyce not in Christ Iesus A great change and a good change because from the worse vnto the better Let this then teach vs to bend the knees of our soules vnto the Lord our God for the grace of his holy spirit that the bright beames of his spirit shining into our hearts all mists of blindnesse darknesse and ignorance may be expelled thence and wee brought both vnto the perfect knowledge and obedience of Christ Iesus For if he guide vs wee wander not if he instruct vs wee erre not if he command the light of the glorious Gospell to shine vnto vs then is our darknesse turned into light But otherwise our foolish hearts are full of darknesse otherwise wee erre and wander out of the right way wherein wee should walke and lay hold on errour in stead of truth and embrace follie in stead of wisdome for it is the spirit alone that leadeth vs into all truth Ioh. 16.13 1 Cor. 12.3 and directeth vs vnto all wisdome and but by the spirit no man can say that Iesus is the Lord. Let vs therefore alwayes pray for the light of Gods spirit that it shining in our hearts our darknesse may be turned into light our feet may be guided into the way of peace and our eies may be opened to see the mysteries of Gods will and the wondrous things of his Law Secondly in that the Apostle after that he began to know Christ counted those things no vantage but losse which before he knew Christ seemed vantage vnto him I obserue that such workes as wee doe before wee be iustified by faith in Christ Iesus seeme they neuer so good yet they are no vantage vnto vs either vnto iustification or vnto saluation For what were the things that seemed vantage vnto the Apostle before he knew Christ Was not one of them and whereof he made speciall account his vnrebukeable walking in all the commandements and ordinances of the Law his workes done according to the Law The verse immediately before sheweth that hee counted that one of his chiefe prerogatiues And yet he counted these workes done according to the Law before he beleeued no vantage at all vnto him for his iustification or saluation by Christ Iesus Now if the Apostle so iudged of his workes done according to the Law before hee beleeued this may be a sure proofe vnto vs that such workes as are done before grace and faith in Christ Iesus seeme they neuer so good yet they are no vantage vnto vs either vnto our iustification or vnto our saluation Well they may haue a shew and semblance of vantage vnto vs but indeed they are no vantage vnto vs either to prepare vs to the grace of iustification or to moue the Lord to shew mercy on vs and saue vs for without faith it
and good workes in that day that in the iudgement he might receiue reward according to them but he would not haue them to be iudged by them in that day to offer them in that day vnto Christ as a due desert of his Masters ioy to receiue his sentence for them in that day Hauing then before seene that we cannot be accounted righteous before God both by faith and by workes boâ—h by the righteousnesse of Christ and by our owne righteousnes hence I obserue that our owne righteousnesse by workes is no part of that righteousnesse whereby we are accounted righteous before God For if it were how should we desire with the Apostle to be found in the day of Christ not hauing our owne righteousnesse An argument indeed impregnable yet doe those euill workers make a shew of answere hereunto Rhemenses in hunc locum They say the Apostle in this place and elsewhere calleth that a mans owne iustice which he chalengeth by the workeâ— of the law or nature without the grace of Christ and therefore nothing can hence be concluded against that righteousnesse which is by workes after grace But what a shift this is rather then an answere was shewed the last day For that by mans own righteousnesse he meaneth that righteousnes which man chalengeth by such workes as he spake of imediately before themselues will granâ— and that he spake before as of workes done before faith and without the grace of Christ vers 7. so of all workes generally whatsoeuer vers 8. I shewed both by the generall tearme there vsed which must needes comprehend more then he had spoken of before and likewise by that he saith that he doth now at this present iudge all things to bee dung which cannot otherwise be meant then of his present iudgement touching such workes as now presently he did Againe why should not the Apostle by mans owne righteousnesse meane that whole righteousnesse which is in man by workes whensoeuer done whether before or after faith whether without or with the grace of Christ Doth that righteousnesse which is in vs by workes done after faith by grace â—ny way present vs righteous before God so that we should desire to be found hauing it to be iudged by it Shall any thing that is vncleane enter into his presence Or can any man bring a cleane thing out of filthinesse is there any man that being assisted and preuented and followed with the grace of Gods spirit doth good and sinneth not Is it not so with the best man that liues vnder the cope of heauen that if the Lord would dispute with him he could not answere him one thing of a thousand Is mans best righteousnesse better then Esay confesseth of his and the rest of the Churches is it not as filthy clouts Surely all his workes whatsoeuer done in the body of his flesh are so poluted with the contagion of the â—esh as that they are not able to endure the seuerity of Gods â—udgement but that he had neede with the Prophet Dauid to â—ift vp his voice and to pray Psa 143.2 Enter not into iudgement with thy â—eruant O Lord for in thy sight shall no man liuing be iustified Is â—hen euen that righteousnesse which is in vs by workes done by grace after faith so full of imperfections so full of vncleanâ—esse by reason of the contagion of our flesh as that we should desire not to be iudged by it why then should not the Apostle by mans owne righteousnesse in this place meane that righteousnesse which is in vs by workes done by grace after â—aith The circumstance of the place prouing it and nothing being able to be brought aginst it it is to bee concluded that by manâ— owne righteousnesse is here meant euen that righteousnesse which is by workes after grace See then that wee â—hould desiâ—e with the Apostle to bee found in the day of Christ not hauing our owne righteousnesse and seeing all our owne righteousnesse by any workes whatsoeuer is so full of â—mperfection and vncleanesse by reason of the contagion of our flesh as that we should desire not to be iudged by it hence I take it it is cleare that our owne righteousnes is no part of that righteousnes whereby we are accounted righteous before God This may teach vs how to desire to be found in that day hauing or not hauing our owne righteousnesse which is by our workes We are to desire to be found in that day filled with the fruites of righteousnesse and abounding in euery good worke full of holinesse towards God and righteousnes towards men because then we shall receiue the things which are donein our body according to that we haue done whether it be good or euill The wicked they that forgate God and would not walke in his waies howsoeuer they crie vnto the mountaines fall on vs and vnto the rockes couer vs and hide vs from the presence of him that sitteth on the throne and from the wrath of the Lambe yet shall the hand of the Lord find them out and as he shall finde them he shall iudge them he shall recompence them according to the wickednesse of their waies and they shall be turned into hell But if then we shall be found to haue hated iniquity to haue followed after peace holinesse and righteousnesse to haue had our conuersation honest c. The most righteous Iudge both of heauen and earth he will passe by our sinnes and iniquities and in his great mercy towards vs he will reward vs according to the good that we haue done not respecting the merit of our workes but because he is mercifull and keepeth promise for euer nor suffering our labour to be in vaine in the Lord. We are therefore to desire to be found in that day not without holinesse of life or good-workeâ— but hauing such righteousnes of our owne that in the iudgement the Lord in mercie may reward vs according to it and not according to our sinnes But we are to desire to be found in that day not hauing our owne righteousnes to be iudged by it or to receiue reward for it or according to the merit and worth of it For albeit it shal be rewarded yet shall not the reward be giuen for it and albeit the reward shall be giuen according to it yet not for the merit of the worke but onely for his promise and mercies sake who accepteth that graciously which is his and pardoneth that graciously which is amisse For all that euer we do or all that euer we suffer is not worthy of that glory which shal be shewed vnto vs. But with the Prophet Dauid we must turne our voice vnto the Lord and say euen of our best righteousnesse If thou O Lord straightly marke what is amisse euen in the best thing that we doe O Lord who shall stand The thing which I note is that the Apostle would bee found in that last and great day hauing that righteousnesse which is
be good or euill Wee see the manifold examples of holy men mentioned in the holy word of God euen so many and so diuers as that whether wee looke for direction in the generall course of Christianitie or in the particular calling wherein wee are placed we cannot want multitude of examples to direct vs. And wherefore hath the holy Ghost set them downe but for our vse that wee might so walke as wee haue then for examples For Rom. 15.4 as the Apostle saith whatsoeuer things were written aforetime were written for our learning The Prince in Iosiah the Counsellor in Hushai the rich man in Abraham the poore man in the Shunamite the great Officers of great men in the â—unuch of Candaces the Queene of Ethiopia Act. 17. the captiue in â—aniel and the three children the banished in Ioseph the affliâ—â—ed in body or goods in Iob the souldier in Cornelius the merâ—hant in those merchants that holpe to build the wals of Ieruâ—â—lem the artificer in those that wrought in the worke of the â—emple the husbandman and those that are occupied about â—â—ttell in Noah and the Patriarkes women in Sara and those â—â—at are mentioned in the Acts the Magistrate in Moses and â—osua the Ministers of Christ in the Apostles of Christ haue â—otable examples after which they may walke and be directed 〈◊〉 their seuerall Christian duties No course of life no state of â—alling no condition of either sex but may haue examples in â—â—e word for all holy direction in euery holy course And if â—ee looke euen into our owne times wherein wee liue we shall â—ot heare of that dutie enioyned vnto vs but wee shall heare 〈◊〉 see those that haue to their high praise both with God and â—en performed it before vs. This then wee must know that â—â—ese examples both old and new are in this manner set before â—ur eyes to the end that wee might be lead thereby vnto those Christian duties which the Lord our God requireth at our â—ands which make profession of his glorious Gospell For of his we may be sure that if the multitude of holy examples â—herewith we are beset shall not preuaile with vs to doe the â—â—ke they shall assuredly be so many witnesses against vs to â—he increasing of our condemnation Now herewithall we must note that the life of such holy â—aints of God as either haue liued before vs or doe now preâ—ently liue with vs is not nor may be any certaine or perpetuâ—ll rule vnto vs of religion piety or Christian life For none â—f all the Saints of God were they neuer so holy neuer so â—eare in Gods sight but they haue had their blemishes in their â—â—ues budding out of that naturall corruption which they â—rew from the loynes of our first Parents Noah that preacher â—f righteousnesse is noted for drunkenesse lust Lot with inâ—est Abraham the father of the faithfull with lying Isaac the â—eed promised by God with the same fault Iacob that wrested â—ith God and preuailed with the same fault Ioseph preserued from many dangers by Gods prouidence with prophane swearing Moses vnto whom God spake face to face with murmuring Dauid a man after Gods owne heart with murther adulterie Peter with denying his Master Christ Paul with boasting of his reuelations Iames and Iohn with ambition and the like is to be said of all other the Saints of God none that may not iustly be noted with some blemish in their life so that none of all their examples may be vnto vs the rule of our life Onely the word which is a lanthorne vnto our feeâ—e and a light vnto our steppes is the rule of our life All examples of men if they be looked into wil be found too crooked to make a straight-rule Onely the example of Christ Iesus both God and man is without all exception a perfect example all whose actions are our instructions and whose whole life is a thorow direction for our whole life In the imitation then and following of the Saints of God to make an holy vse thereof wee must obserue these rules 1. That we do not otherwise follow the example of them then they follow the example of Christ So the Apostle teacheth vs where he saith 1 Cor. 11.1 be ye followers of me euen as I am of Christ Iâ— then Paul be exalted through the abundance of Reuelations wheras Christ hath taught vs to be meeke and lowly in heart or if Peter denie his Master whereas Christ hath told vs that whosoeuer denieth him before men he will also denie him before his father which is in heauen here we must leaue Peter and Paul and follow our Master Christ Him we must alwaies follow and Peter and Paul and other of Gods Saints as they follow him but not otherwise If they be feruent in loue as Christ was meeke and lowly in heart as Christ was patient in trouble as Christ was ready to forgiue as Christ was bee earnest in praier as Christ was if they go about his busines that sent them as Christ did in these and the like wherein they follow Christ we are to follow them The 2. rule to be obserued in the imitation of the Saints of God that wee folloâ— them no in things peculiarly belonging vnto them but in the things which they did as Christians For so to follow Christ Iesus himselfe in the things which peculiarly belong vnto himselfe were very absurd as to follow him in fasting fortie daies and fortie nights in walking vpon the seas in causing â—e surging waues to cease with his word in cleansing the Leaâ—ers raising the dead and the like whereby he shewed himâ—elfe to be the true Messias And so likewise to follow Abraâ—am in offering vp of his sonne Isaac to follow Moses in smiâ—â—ng the stonie rocke that waters may runne in drie places to â—â—llow the Apostles in preaching from city to city and not to â—â—ttle in any one place were an imitation so foolish as that it â—ould want all ground of reason and warrantize And thereâ—ore when Iames and Iohn said vnto Christ wilt thou that wee â—ommand that fire come downe from heauen as Elias did Luc. 9.54.55 Christ rebuked them and said ye know not of what spirit yee are 〈◊〉 if he should haue said Elias did so indeed but ye are not â—erein to follow Elias We are therefore to obserue what they â—id by peculiar office authoritie or commandement and â—ot to labour to follow them therein and what they did geneâ—ally as Christians and therein to follow them as they folâ—ow Christ The 3. rule to be obserued in the imitation of the Saints â—f God is that in earnest desire to be like vnto them we resemâ—le as neere as we can such holy actions of faith towards God â—nd loue towards all Saints as they were most renowned for For to eate and drinke to talke and walke to borow and lend and the like which nature teacheth are no actions of imitation but
liue here in the body climing vp into heauen that when death comes and ye must remoue out of the body ye may dwell for euer with the Lord and be receiued into the full possession of that inheriâ—ance immortall and vndefiled which is reserued in heauen for you LECTVRE LXXII PHILIP 3 Verse 20.21 From whence also wee looke for the Sauiour euen the Lord Iesus Christ who shall change our vile body c. FRom whence This is the second Christian profession which the Apostle maketh in behalfe of himselfe and such others as walked as he did and it is of their expectation of Christ his second comming to saue them Which also yeeldeâ—h a reason why they haue their conuersation in heaâ—en Our conuersation saith the Apostle is in heauen And why so From heauen we certainly looke and wait for the appearing of our Lord Iesus Christ when hee shall come as a swiâ—â— Iudge against all them that haue made their bellie their Goâ— but as our Sauiour to giue vnto vs an inheritance among theâ— that are saued therefore our soule-conuersation is in heaueâ— where now Christ is and whence he shall come in that day tâ— saue vs. In that the Apostle saith from whence hee noteth thâ— place whence Christ his second comming shall be and consequently the place where now he is according to his humanitieâ— for there now he is whence at that day hee shall come sittinâ— now in glory at the right hand of the throne of God in heauen whence hee shall also come in glory to iudge both thâ— quicke and the dead Againe in that he saith from whence alsâ— wee looke for the Sauiour he signifieth their patient expectation and waiting for the appearing of our Lord Iesus Christ when he shall appeare the second time without sinne vnto saluation 〈◊〉 for Christ being then already descended from the bosome oâ— his Father and hauing offered vp himselfe without spot vnto God to take away the sinnes of such his chosen children aâ— through faith in his bloud haue their consciences purged from dead workes to serue the liuing God now they waited and looked for the promise of his second comming when he should come in the clouds to be glorified in his Saints but to render vengeance vnto them that know not God nor obey the Gospell of our Lord Iesus Christ Againe in that he saith from whence also wee looke for the Sauiour euen the Lord Iesus Christ he noteth the person of him whose second comming from heauen in the clouds they waited and looked for which is the Lord Iesus Christ the Sauiour The Lord who is to be feared hauing all soueraigne power giuen vnto him in heauen and in earth The Lord Iesus who is to be feared and loued hauing laid downe his life for vs to saue vs from our sinnes and to free vs from condemnation the due desert of our sinne The Lord Iesus Christ who is to be feared loued and reuerenced hauing as our Priest reconciled vs vnto God and as our Prophet instructed vs in the will of God Vnto all which the Apostle addeth this that further he calleth him the Sâ—uiour for that then in his second comming he should not only saue them and free them from sinne and condemnation which he did at his first comming in his humilitie but shouâ—d â—â—ue them and free them from death and corruption and â—ring them into the full possession of that inheritance purâ—hased in heauen for them So that yee see the generall point â—ere spoken of is Christ his second comming in glory the â—articular points are the place whence the second comming â—hall be the patient expectation and waiting of the faithfull â—or the second comming and the person of him that shall â—ome in this second comming which the faithfull so looke â—or Now let vs see what notes and obseruations wee may gaâ—her hence whereof to make some further vse and instruction â—or our selues The first thing which I note is the Apostles Christian proâ—ession which he maketh in the behalfe of himselfe and such others as walked so as he did touching the place whence they waited for the appearing of our Lord Iesus Christ They looâ—ed for the comming of the Lord Iesus Christ from heauen â—here they had set their affections where they had their soule-conuersation Hence then I obserue a ground of that point of an article of our faith wherein we beleeue that Christ shall come from heauen with glory to iudge both the quicke and the dead Whereunto also the Scriptures giue witnesse often elsewhere as where the Angels told the Apostles saying Act. 1.11 This Iesus which is taken vp from you into heauen shall so come as yee haue seene him goe into heauen and againe where the Apostle saith that the Lord shall descend from heauen with a shout 1 The. 4.16 and with the voice of the Archangell and with the trumpet of God and againe where our Sauiour himselfe tels his disciples Mat. 24.30 that the sonne of man shall come in the clouds of heauen with power and great glory But what needeth further proofe of this point It is a thing which wee all beleeue and confesse that Christ being ascended into heauen where he sitteth at the right hand of the throne of God shall come againe from heauen in his appointed time with power and great glory so that euery eye shall see him yea euen they which pierced him thorow and shall render vnto euery man according to that he hath done whether it be good or euill The vses which we are to make hereof are these First to beware of such false teachers as tell vs that the body of Christ is not only in heauen but in earth also in euery Kingdome in euery City in euery parish in euery loafe iâ— euery peece of bread and cup of wine where the sacrament iâ— receiued For doe wee looke that he shall come from heauen the second time with power and great glorie And shall weâ— not thinke that now he is there whence then hee shall come True it is that Christ as hee is God is not in heauen alone oâ— limited vnto any place but filleth all places being infinite and incomprehensible But as he is man so is he there alone whence hee shall appeare the second time vnto saluation for so it is written Act. 3.21 that the heauens must containe him vntill the time that all things bee restored And wat else is it but to destroy the nature of a true body to say that it may bee in diuers places at one time Let this for this time suffice vs Wee looke for Christ as he is man from heauen therefore as hee is man he is in heauen the heauen must containe him till all things be restored therefore he is alone in heauen hee hath a true body therefore hee cannot be in diuers places at once Beware therefore of such deceiuers that yee giue no place vnto their errour and trust perfectly that Christ sitteth at
not onely according to the presence of his Deitie glorious maiestie which filleth heauen and earth Ier. 23.24 but at hand by his continuall watchfull prouidence ouer them to heare and helpe them to saue and defend them and at hand by his second comming in the flesh vnto iudgement to wipe all teares from their eyes and to recompence tribulation to all that trouble them Be nothing carefull In these words we haue another exhortation vnto the Philippians wherein the Apostle disswadeth one thing perswadeth another thing and noteth the consequence or effect which will follow vpon both The thing which he disswadeth is too great carefulnesse for the things of this life and for the euent of such things as commonly we take in hand and haue to deale withall in these words Be nothing carefull Where the word vsed by the Apostle signifieth oftentimes a diffident carefulnes such as distracteth the mind sundrie wayes and almost eateth vp a man such as is the couetous mans carefulnes whose mind runneth so still vpon his matters as that not daring either to depend vpon God or the faithfulnesse of any man for the euent of them his turmoiled thoughts are alwayes busied about them Which carefulnes being an euill carefulnes the Apostle disswadeth it saying be nothing carefull that is let it be farre from you to be troubled with such worldly and distrustfull carefulnesse for any thing in this life or for the euent of any thing that you haue to deale withall The thing which he perswadeth is in all things to flie vnto God by prayer as depending wholly vpon him and committing all their wayes vnto him So that as he would not haue them too carefull about any thing so he would not haue them carelesse in any thing but in all things to flie vnto God powring out such prayers vnto him as may be accepted with him Where first note the antithesis in that the Apostle saith Be carefull for nothing but in all things c. Secondly note the distribution of prayer into his diuers kinds Let your requests or suites or petitions there is the generall be shewed vnto God in prayer and supplication with giuing of thanks prayer supplication and thanksgiuing these be the kinds or particulars comprehended vnder the generall By requests therefore is meant generally whatsoeuer prayer is made vnto God for the obtaining of that which is good or auoiding of that which is euil By prayer is meant such prayer as we powre out vnto God for blessings corporall or spirituall temporall or eternall By supplication is meant such prayer as we make vnto God for preseruing vs from euils corporall or spirituall temporall or eternall By giuing of thankes is meant a thankfull praising of God for benefits bestowed vpon vs or for our deliuerance from euils And all these are commonly in all the prayers of the faithfull as wherein both they giue thankes vnto God for blessings receiued and preseruation from euils and also pray vnto God for the things which are good and to be deliuered from the things which are euill Thirdly note this that the Apostle saith Let your requests be shewed vnto God or be made knowne vnto God not as if their requests or any thing else were not knowne vnto God but the meaning is either that their requests should be knowne by an approuing knowledge vnto God so that they should be accepted with him or that their requests should be knowne not vnto men as their patient mind was to be knowne but vnto God The thing then which he perswadeth in effect is this in all things whatsoeuer to depend vpon God and to flie vnto him by prayer both powring out acceptable prayers vnto him for obtaining of good things and deliuerance from euill things and giuing him thankes for blessings in good things and delirance from euill The consequence or effect which will follow vpon both the thing disswaded and the thing perswaded the Apostle noteth in the next verse And the peace c. So that these words deuide themselues into these three branches first a dehortation from a thing which is euill in these words Be nothing carefull secondly an exhortation vnto a thing which is good in these words But in all things thirdly a consequent or effect which will follow vpon flying the euill and following the good in these words And the peace c. Now let vs see whit we may gather hence for our vse The first thing which I note is the Apostles dehortation wherein he disswadeth the Philippians from all worldly and distrustfull carefulnes for any thing in this life or the euent of any thing that they haue to deale withall Whence I obserue a fault which we are by all meanes to take heed of and to flie namely too too great carefulnes for the things of this life We may not in any wise so trouble our selues with turmoiling thoughts and cares for the things of this life or the euent of any thing we haue to deale withall as if we durst not depend vpon God or the faithfulnesse of any man vnlesse our owne cares also were continually employed about them Carefulnes and diligence in all our labours is requisite and necessarie but worldly and distrustfull carefulnesse for any thing is wretched and vngodly For the better conceiuing therfore of this note we are to vnderstand that there are three sorts of carefulnes one godly and necessarie another worldly and wicked and a third mixt of both neither simply godly nor simply wicked but mixt of both A godly carefulnes it is when we giue all diligence to do the workes of our callings with all faithfulnes doing that which we should and commending the euent vnto God And so farre is it off that this should be misliked or forbidden here or elsewhere that it is euery where commanded and by example in the godly commended vnto vs. He that ruleth saith the Apostle let him do it with diligence Rom. 12.8 Eph. 4.3 And againe Walke worthy of the vocation whereunto ye are called endeuouring to keepe the vnitie of the Spirit in the bond of peace And to this purpose is that of the Apostle where he saith If there be any that prouideth not for his owne 1. Tim. 5 8. and namely for them of his houshold he denieth the faith and is worse then an infidel and that Studie to shew thy selfe approued vnto God 2. Tim. 3.15 a workman that needeth not to be ashamed And as in these and many other like places this carefulnes is commanded so is it oft commended vnto vs in the example of the godly The Apostle witnesseth this carefulnesse to haue bene in himselfe where he saith that he had the care of all the Churches 2. Cor. 11.28 Colos 2.1 1. Thess 2.2 that he had great fighting or as some translate great care for the Colossians that he spake the Gospell of God vnto the Thessalonians with much striuing or care as some translate And the same Apostle
all care of our matters but we must carefully commend them vnto God and depend vpon him for his blessing vpon them and successe vnto them In all things we must haue this care by humble and hearty prayer to flie vnto the Lord to pray vnto him for the obtaining of such good things as we want to pray vnto him for deliuerance from euills eyther now presently vpon vs or which we feare may fall vpon vs and to giue him thankes for such blessings as in the riches of his mercies he hath vouchsafed vnto vs. This care God requireth of vs and this care the godly haue alwayes had as might largely haue bene proued if time had giuen leaue and this is the Christian and godly care which now I commend vnto you faithfully to do the dueties of your calling committing your wayes vnto the Lord depending vpon his prouidence alwayes and in all things flying vnto him by humble and hearty prayer with giuing of thankes Let this then first teach vs not to be idle or carelesse in matters for this is not the thing forbidden to labour or to do the workes of our calling but to be too too carefull about that we do or haue to do and though we may not be too too carefull about that we do or haue to do yet may we not be carelesse or say as the maner of some is let the world wag as it list care shall neither kill me nor touch me This carelesnesse beseemeth not the children of God but is a note of retchlesse persons such as not onely cast all care away but also all honestie godlinesse and goodnesse As therefore too much carefulnesse so let this carelesnesse be farre from euerie one of vs. Secondly let this teach vs so to labour and do all that we haue to do as that still we depend vpon the Lord his prouidence and care ouer vs and in all things flie vnto him by praier and supplication with giuing of thankes It is he that must blesse our labours and giue a good end vnto our businesse We onely can do that we ought to do and then commend both it and our selues vnto the Lord in humble and heartie prayer Which if it were so well thought of as it should be many of politike complots and deuices might very well be spared for we plot and deuise and cast and winde vp and downe about this matter and that matter as if we by our maine wit would bring that to passe which the Lord otherwise either could not or would not Well the best plot that I can tell you of is this faithfully do ye that which ye ought to do pray vnto the Lord for his blessing vpon it and so commit it vnto him that he may do in it what he will and what seemeth best vnto him This I am sure is the best plot because the most Christian Let this therefore be our Christian policie let vs feare the Lord and walke in his wayes let vs do the duties of our calling whatsoeuer we haue to do let vs labour therein as we ought and let vs pray vnto the Lord for his blessing vpon it let vs commit it vnto him and then let him do as he will LECTVRE LXXXIII PHILIP 4. Verse 7. And the peace of God which passeth all vnderstanding shall preserue your hearts and mindes in Christ Iesus THese words as we haue already heard diuide themselues into three branches first a dehortation in these words Be nothing c. secondly an exhortation in these But in all things c. thirdly a consequent or effect which wil follow vpon both in these And the peace of God c. Another thing there is which I would obserue from the words of the exhortation of our Apostle in this place The chiefe scope and drift of his exhortation we haue alreadie heard which is that the Philippians would cast their care on God and in all things runne vnto him by prayer pouring out such prayers vnto him as may be accepted with him for his blessing vpon what they do and desire for deliuerance from such euills as presently they suffer or feare to follow Where note that the Apostle would haue their requests to be shewed vnto God by praier and supplication so that withall there should be ioyned giuing of thankes Whence I obserue that as prayer and supplication so giuing of thankes also is a necessary seruice of God a necessary duty of a Christian For as there are many causes of our often approching vnto the throne of grace by prayer and supplication for blessings in good things and deliuerance from euill so are there many causes of pouring out our soules before God in humble praise and heartie thankesgiuing for blessings in good things and deliuerance from euill Neither is there any whose wants or miseries vrge them vnto prayer and supplication which haue not also such proofes of Gods mercies and louing kindnesse towards them as may and ought to prouoke them vnto thankesgiuing Many are the blessings and graces for the bodie for the soule for this life present for that that is to come which enforce our prayers vnto God that we may obtaine them Many are the euills touching the body touching the soule touching this life present touching that that is to come which enforce our supplications vnto God that we may be deliuered from them And are there not as many blessings and graces corporall and spirituall temporall and eternall which the Lord hath already vouchsafed vnto vs as many euills corporall and spirituall temporall and eternall from which the Lord hath deliuered vs which should enforce our praise and thanksgiuing vnto God Yes verily but that rather we looke vnto the things which we would haue then vnto the things which already we haue receiued we might as wel see the one as the other And hereupon it is that as well praise and thankesgiuing are commanded by the holy Ghost in the Scripture as prayer and supplication and that the godly in al ages haue poured out their soules before God as well in praise and thankesgiuing as in prayer and supplication I exhort saith the Apostle vnto Timothie that first of all supplications prayers intercessions 1. Tim. 2.1 1. Thess 5.16 17. and giuing of thankes be made for all men And to the Thessalonians Pray saith the Apostle continually and in all things giue thankes And looke into the practise of the godly in all ages Iacob praying vnto the Lord to be deliuered from the hand of his brother Esau Genesis 32.10 11 first praysed him for the riches of his mercies towards him The Songs and Psalmes of thanksgiuings which Moses and the Israelites Deborah and Barak Hannah and Marie Dauid and Iehosaphat made vnto the Lord are not vnknowne vnto them that haue knowledge in the booke of God Paul likewise witnesseth of himselfe almost vnto all the Churches he wrote vnto that still in his prayers he gaue thankes to God for them And of him and
Paul I note that it was Paules necessitie which the Philippians sent once againe to relieue Whence I obserue that euen the best Ministers of the Gospel of Christ Iesus are sometimes vrged and pressed with necessitie In Paul indeed it was lesse maruell both because that was the infancie of the church and for that he alwaies went about either planting or stablishing the Churches and setled himselfe in no certaine place But now that the Church is stablished and the Ministerie settled that now sometimes the very best should be pressed with necessitie I know not well what to say to it It is certainely one of the shames and discredites of our Clergie that in many places the worthiest labourers want and the veriest loyterers abound Some lights of the church haue either nothing or as litle as litle may be againe some others that either cannot or will not do any good in the Church at all haue liuing vpon liuing dignitie vpon dignitie heaped vpon them Ye see the note which I should prosecute but time will not giue me leaue LECTVRE XCII PHILIP 4. Verse 17. Not that I desire a gift but I desire the fruite which may further your reckoning 18. Now I haue receiued all c. NOt that I desire a gift c. In these words the Apostle signifieth the very true cause of that his ioy in the Lord whereof he spake before verse 10. and the very true cause of this his commendation of their liberality in the two verses next before For as before he signified in verse 11. that the principall cause of his reioycing was not because of his want because his want was supplied by their liberalitie so now he signifieth that the principall commendation of their liberalitie was not for that he desired a new gift of them as some thereby might haply imagine but the principall thing which he regarded both in the one and in the other the principall cause both of his reioycing in the Lord for their care for him and of his commendation of their liberalitie both first and last towards him was the fruite which followed thereupon to further their reckoning in that day of the great account But I desire c. The phrase of speech here vsed is borrowed from the Merchants counting-bookes for as in case of the debt of a great summe of money to a Merchant the more mony that is noted in his booke as payed the more his reckoning is furthered that payed it so the Apostle hereby signifieth that the more of their charitable workes towards him were noted as it were in Gods booke the more their reckoning was furthered with God who in the great account should reckon that to their fruite aduantage which they had done to him What was then the things which the Apostle principally desired euen more then their gifts though he needed them It was the fruite of their liberalitie that they might reape the fruite thereof with God And what was the fruite of their liberality Namely the furthering of their reckoning with God in that day when they should giue accounts of that they had done in their flesh whether it were good or euill for the Apostle knew that this fruite should follow their liberalitie towards him that thereby their reckoning should be furthered with God who would reckon that vpon their head to their vantage that they had done to him And this was it which principally caused the Apostle to ioy in their gifts and liberality Thus much for the opening of the meaning of these words Now let vs see what obseruations we may gather hence whereof to make some farther vse for our selues Not that I desire a gift The first thing which here I note is the Apostles diligent care to cleare things as he goes In verse 10. of this Chapter the Apostle signified his great reioycing in the Lord for the Philippians great care for him shewed by the things which they sent him by their minister Epaphroditus Whereupon lest it should be thought that before he receiued their gift he had bene cast downe through heauinesse or were not able to endure his want he cleares himselfe of all suspicion of any such abiect mind and tells them in the next verse that he spake not because of want that is that he reioyced not so much because his want was supplied by their liberality but there was another matter in it Againe in ver 11.12 he signified that he could be content with whatsoeuer state he were in that he knew how to be abased and how to abound that he was instructed both to be full and to be hungrie to abound and to haue want Whereupon lest he should seeme to haue boasted himselfe too much of himselfe as if by his owne power and strength he had bene able to do all those things he cleares himselfe of all such arrogant presuming of his owne strength and tells them verse 13. that he is able to do all those things but how by his owne power and strength No but through Christ which strengthened him Againe the Apostle hauing said that through Christ which strengthened him he could endure want and he could be content whether he were full or hungrie hereupon it might be thought that he made small account of their benefit and could as well haue bene without it as with it He therefore cleares this point also and tels them that notwithstanding he could do all things through Christ yet they had well done to communicate to his affliction Againe in verses 15.16 he highly commended the Philippians for their great liberality towards him euen from the first vnto the last and preferreth them before all other Churches of Macedonia Whereupon lest he should seeme to affect a new benefit to desire a new gift he cleares himselfe of any such desire and tels them plainly that he doth not so commend them for that he desireth a gift of them Thus sometimes to cleare the truth of doctrine sometimes to free himselfe from vniust suspitions alwaies to rectifie them that they do not misconceiue of things euermore he cleares matters as he goes Whence I obserue a good lesson for the Minister of the Gospel of Christ Iesus which is that he giue all diligence in his teaching so to cleare things as he goes as that his people may not misconceiue any thing either touching the truth or touching himselfe He is to be iealous of both euen with a godly iealousie of the truth that no speech of his may cause them to erre touching the truth that he speake not any thing against the truth but for the truth that in all simplicitie and plainnesse he deliuer the truth or if at any time he speake something which may be mistaken yet he so cleare it before he leaue it as that there neede to be no doubt of it Of himselfe that no speech slip him nor any action passe him whereby he may be noted of impatience or pride or contempt or couetousnesse or
the profit of his people that they may be saued euen for the gaining of them in the faith and knowledge of Christ Iesus To which purpose also is that of the Apostle Peter Feede the flocke of God which dependeth on you 1 Pet. 5.2 caring for it not by constraint but willingly not for filthie lucre but of a readie mind But as our Apostle saith to the Corinthians 1 Cor. 4.15 Though ye haue ten thousand instructers in Christ yet haue ye not many fathers so may it now be said though many Churches and many congregations haue many Ministers and teachers yet haue they not many so fatherly affected as seeke not their owne profit but their profit that they may be saued If we should looke into the Popish Clergie it would easily appeare by their practise what it is they seeke and desire For to what end are their trentals diriges masses buls pardons and such other their trash but for that they desire gifts and seeke after their owne profit It were to be wished that they onely were such and that there were no such amongst vs. But what shall we say of them that so they may get in care not how they come in in at the window or downe at the house top that sticke not at these matters of simonie and corruption but swallow them downe greedily that take the fourth fifth seuenth tenth twentieth part of the liuing and leaue the rest vnto the Patron that flie to Tarsus when they should go to Niniueh and rather reside any where then where they should that heape liuing vpon liuing and dignitie vpon dignitie and come either at none or but at some one of them that feede themselues and fleece their flocks but do not labour with them in the word that keepe no proportion concerning the matter of giuing and receiuing but reape as many carnal things as they can and sow either none or as few spirituall things as they can Do not these seeke their owne profit more then the profit of the people that they may be saued Are not these of those that seeke their owne and not that which is Iesus Christs If they could say any thing for themselues it is all well surely I cannot say any thing for them I wish that they who by their place may and ought to looke to the reforming of these things would in an holy care looke vnto them and as much as in them is reforme them Worke there will be for hardly will these things be reformed Now as there are many in the Ministerie that neither are nor wil easily be perswaded to be so fatherly affected towards their people as to seeke them and not theirs or more then theirs so beloued are there many among you that heare vs and vnto whom we are sent that will hardly be perswaded of any of vs that we seeke not yours but you that we seeke not our owne profit but yours that you may be saued Nay if we tell you that it is not your worldly commodities that we so much seeke after that it is not your carnall things that we so much desire but that the principall thing that we long after euen from our very heart roote is your godly growth in the faith and knowledge of Christ and your saluation in the day of Christ what do ye commonly twit vs withall namely this that we shall long tell you thus before you will beleeue vs. And this is one great cause in my iudgement why oftentimes we labour all night and catch nought why we spend our strength in vaine and for nothing amongst you euen your hard perswasion of vs as wanting all such fatherly affection towards you But as the fault is great of such in the Ministery as want such affection towards you so is your fault also great to thinke that none in the Ministerie are so affected towards you Where therefore their presence their diligence their watchfulnesse their care ouer you giue you no other cause there perswade your selues the best of your Ministers and Teachers Yea perswade your selues of this that they seeke not yours but you that they seeke not their owne profit but yours that ye may be saued that they desire not a gift but the fruite which may further your reckoning The third thing which I note is that the Apostle saith that the fruite of their liberality towards him shall redound to the furtherance of their reckoning in the day of Christ Iesus Whence I obserue a notable commendation of charitablenesse towards the poore afflicted and distressed and generally of good workes The commendation is this that looke what we giue vnto the poore and afflicted members of Christ Iesus looke generally what good we do that shall as it were be reckoned vpon our head in that day when we shall giue our accounts what we haue done in the flesh whether it be good or euill For imagine that it were with God as it is with man and that he had a booke wherein were noted as our debts so our payments in the day when the account shall be made whatsoeuer charitable worke we haue done vnto any of Gods Saints shall be reckoned vnto vs for good payment and the moe we haue done the more shall our reckoning be furthered nay the good workes that here we haue done they shall then be recompenced with eternall glory in the heauens Prou. 19.17 He that hath mercie on the poore saith Salomon lendeth vnto the Lord and the Lord will recompence him that which he hath giuen Mat. 10.42 Whosoeuer saith our blessed Sauiour shall giue vnto one of these little ones a cup of cold water onely in the name of a Disciple verily I say vnto you he shall not lose his reward And in the last day Come shall he say ye blessed of my Father Mat. 25.34.35 inherit ye the kingdome prepared for you from the foundation of the world For I was an hungred and ye gaue me meate c. The reason of such recompence of reward is because Christ reckoneth it as done vnto himselfe whatsoeuer is done vnto his members here on earth If they be persecuted he is persecuted as that his voyce from heauen shewed when he cryed Act. 9.4 Saul Saul why persecutest thou me when not he but his Disciples were persecuted And againe if they be relieued he is relieued as that place of Mathew sheweth Mat 25.40 where he saith Verily I say vnto you in as much as ye haue done it vnto one of the least of these my brethren ye haue done it vnto me Now shall any good be done vnto Christ the euerlasting Sonne of the Father and shall the reward bee lesse then euerlasting glory in the heauens What shall we say then Is saluation in the heauens the reward of our workes yea it is so Is it a reward due vnto our workes Yea it is so Is it a reward due vnto our workes vpon the merit of our workes No in no sort
when we must all appeare before the iudgement seate of Christ that euery man may receiue the things which are done in his body according to that he hath done whether it be good or euill Let vs therefore make vs friends of the vnrighteous mammon let vs lay vp for our selues treasure in heauen whither neither rust nor moth corrupteth and where theeues do not breake through nor steale And this shall we do if as God hath blessed vs we giue vnto the poore and take pity compassion on the fatherlesse and afflicted LECTVRE XCIV PHILIP 4. Verse 19. And my God shall fulfill all your necessities through his riches with glorie in Christ Iesus ANd my God shall c. The Apostles commendation of the Philippians liberalitie we haue heard which was this First that in it selfe it was such as that after he had receiued it he had plentie and was filled Secondly that it was a sweete smelling odour a sacrifice acceptable and pleasant vnto God Now vnto this commendation the Apostle addeth a promise of recompence of reward for their liberalitie and so concludeth the Epistle with praise and thanksgiuing vnto the Lord. In verse 19. where the promise is first I note the Author of the recompence promised which is God whom the Apostle in great strength of faith calleth his God both for his owne comfort and for the Philippians encouragement Secondly I note what recompence is promised which is that his God shall fulfill all their necessities wherein he alludeth to that he had said in the former verse that as he was filled by them all his necessities supplied through their liberalitie so his God should fulfill all their necessities and supply all their wants Thirdly I note the possibilitie of making this recompence which appeareth to be easie because God is rich My God shall fulfill all your necessities through his riches Fourthly I note the fulnesse of the recompence promised vnto their liberalitie in that it is said that he shall fulfill all their necessities through his riches with glorie all with glorie that is so plentifully and abundantly and gloriously that it shall be to the glorie of his name Lastly I note the cause wherefore or the meanes wherby such recompence shall be made which is Christ Iesus in whom and for whom and through whom we haue and receiue both all the promises and all the blessings for this life and for that that is to come My God shall fulfill c. with glorie in Christ Iesus The summe then of these words is this as if he had thus said As I haue plentie and am filled by you so that all my wants are supplyed so my God that helpeth me and comforteth me in all my troubles my God that seeth and regardeth your mercies towards me shall for a full recompence of reward fulfill all your necessities and supply all your wants through his riches plentifully to the glorie of his name not for the merit of your worke but in and for Iesus Christ in whom and for whom you and your workes are accepted This I take to be the meaning of these words Now let vs see what notes we may gather hence for our farther instruction The first thing which here I note is that the Apostle saith My God c. which is not spoken by way of excluding them as if he were not their God also but partly out of the powerfull might of his sauing faith partly to comfort himselfe in the middest of all his troubles partly to note his vpholding stay in all his troubles and partly to imply vnto the Philippians that what they had giuen vnto him they had giuen vnto God For so it will appeare if the speech be well obserued that such neare application hath alwaies such signification So Dauid The Lord is my rocke and my fortresse Psal 18.2 and he that deliuereth me my God and my strength my shield the horne of my saluation and my refuge So Esay O Lord thou art my God Esay 25.1 Mat. 27.48 I will exalt thee and I will praise thy name So our blessed Sauiour My God my God why hast thou forsaken me In which and many other like places where the Prophets and Apostles and our blessed Sauiour do vse these particular speeches of My Lord my God and the like they do not vse them as thereby singling out vnto themselues a peculiar God but in some such like respect as before was mentioned to wit either through the great strength of their faith or for their comfort in their troubles or to note their vpholding stay in their afflictions or else to imply the communication vnto Gods Saints to be a communication vnto God Whence I obserue that such speeches are no note of singularitie no speeches to be either scorned or reproued in them that vse them with reuerence in feare Which I obserue because of them that vpon the hearing of such speeches are straight way readie to brand him that vseth them with some new name of Puritane or Precisian or the like and in scorne to aske him who is his God who is his Lord and whether he haue any peculiar God which is not our God and our Lord. Of whom I aske againe whether the Prophets and Apostles and our blessed Sauiour which vsed these speeches were Puritanes or Precisians or the like If they were why is it obiected vnto any man that he is if they notwithstanding these speeches were not why vpon the like speeches is any man iudged to be Shall any man aske of any of them who is his God or who is his Lord or whether he haue any peculiar God Why should then any such question vpon the like occasion be made It may very well be that they who now aske such questions if Paul were now liuing and now spake or wrote thus would aske him the like questions Wherein learne a notable policie of the Diuell He seeth the great stay and the great comfort that the child of God hath when he comes so farre as that with boldnesse and confidence he can say my God and my Lord. He seeth that whatsoeuer troubles do presse vs whatsoeuer scorners do blow vpon vs howsoeuer he seeke continually like a roaring Lion to deuoure vs yet nothing can cast vs downe if through the powerfull might of a sauing faith we can say my God and my Lord. He seeth that to come so neare vnto God as to call him my God and my Lord is to depart too farre from him And therefore he laboureth against this boldnesse and confidence and neare approch and to this purpose hath deuised to brand them with odious names that shall at any time so speake Neither yet doth my speech tend to perswade the ordinary vse of those speeches my God and my Lord. For our blessed Sauiour hath taught vs to pray Our Father which art in heauen and I know that our most vsuall speeches of our Lord and our God are most holy and most Christian