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
see the Lord. But when men seeing that we make a good profession Heb. 12.14 and yet liue nothing accordingly thereunto thereupon take occasion to speake euill of our profession of our religion of the Gospell of Christ Iesus how carefull ought we to be of our life and conuersation Woe to the world saith our blessed Sauiour because of offences it must needes be that offences shall come Mat. 18.7 but wo be to that man by whom the offence commeth And surely if by our life not answerable to our profession wee shall bring a slaunder vpon our religion our profession vpon the Gospell if by our life some shall be weakened others hardened the edge of others abated and others turned out of the good way then woe shall be vnto vs because of such offence in our life I doubt not but such as obserue these things in vs and fill their mouthes with talking of them both are guiltie of as crying sinnes themselues and most iniuriously taxe many of vs of these things But the more ready they are to obserue and to taxe without a cause the more carefull wee are to be that they haue no iust cause of taxing Let vs therefore beloued as we professe the Gospell of Christ so labour to liue as becommeth the Gospell of Christ As the Gospell teacheth vs to be holy so let vs be holy in all manner of conuersation as the Gospell teacheth vs to walke in the light so let vs walke in the light and haue nothing to do with the vnfruitfull workes of darknesse as the Gospell teacheth vs to loue God and one another so let vs loue God aboue all things and our neighbour as our selfe as the Gospell is the Gospell of peace so let vs be at peace with all men as the Gospell is true so let vs speake the truth euery man vnto his neighbour and lie not one vnto another c. Otherwise wee walke not as becommeth the Gospell of Christ In a word let vs not be hearers or professors of the word onely but doers also of the same least wee deceiue our selues Againe as this note may serue for the iust reproofe of such as professe well but liue not so well so may it also serue for a iust defence against the vniust slaunder of our aduersaries who beare the world in hand that holinesse of life is a matter that we neuer vrge that wee make no great reckoning of Your selues haue heard and can witnes how often since this very exercise hath begunne you haue beene vrged to runne forward in the race of righteousnesse and to make an end of your saluation with feare and trembling to labour to be blamelesse and pure and the sonnes of God in the middest of a naughtie and crooked nation to haue your conuersation in heauen to communicate vnto the necessities of the poore and distressed Saints to abound in loue in knowledge and in all iudgement to be filled with the fruits of righteousnesse and to striue to be pure and without offence vntill the day of Christ And now ye heare that if ye haue fellowship in the Gospell your conuersation is to bee as it becommeth of Christ Know them therefore to be of their father the Deuill who was a liar from the beginning and is the father thereof And suffer not your selues to bee deceiued by them who when they cannot otherwise preuaile against the truth fall to slaunder the professors of the truth And let this suffice to bee noted from the Apostles generall exhortation whence ye see that such as professe the Gospell of Iesus Christ should labour by all meanes to lead such a life as becommeth the Gospell of Christ But what will it serue the turne for a time in the presence or company of such and such persons to make a shew of such a life and conuersation as hypocrites doe which doe all that they doe to please men No and therefore the Apostle saith Let your conuersation bee as it becommeth the Gospell of Christ that whether I come and see you or else be absent and onely heare of you I may heart and see that in sinceritie and truth which I desire Whence I obserue that the life and conuersation of such as professe the Gospell of Iesus Christ is to be framed not after the will of man but after the will of God not to please men but to please the Lord that whether man be present or absent their life bee such as it ought to be Gal. 1.10 If I should please men saith the Apostle I were not the seruant of Christ The Apostle speaketh it of preaching the doctrine of the Gospell that if he should apply himselfe to the humors of men and preach things pleasing vnto them he should not please God which tryeth the heart But it may also very well be applyed vnto the life and conuersation of men that if we shall only frame our liues vnto mens likings and for the time only seeke to please them our life shall not be such as becommeth the Gospell of Christ And therefore the Lord himselfe sharply reproued it in Ezechiels hearers where he saith EZek 33.31 My people sit before thee and heare thy wordes but they will not doe them for with their mouthes they make ieasts their heart goeth after their couetousnes Where ye see the Lord taxeth Ezechiels hearers to bee such as when hee preached vnto them sate as his people and hearkened vnto their Prophet carried themselues well in his presence but in their hearts ranne after their couetousnesse and out of his presence made but a mocke of all that he spake vnto them And this was one of the sinnes wherefore the Lord threatned to lay the land desolate and waste Let this then teach vs to beware of hypocrisie It is not for vs to come vnto this place here to kneele vs downe on our knees to knocke our breasts to lift vp our eyes vnto Heauen to sit and hearken vnto the Preacher and when wee goe hence to make a mocke at the things that were spoken or to forget them or notwithstanding whatsoeuer shew of godlinesse we made in the Church in our houses to returne vnto our vomite For what else is this but here to play the hypocrites and here to make a shew of godlinesse the power whereof at home we denie And what is vnto hypocrites but a woe In the ordering therefore of our life let vs not depend vpon mans presence or absence but in a religious feare of the Lord let euery one of vs so walke as becommeth vs knowing that whether man see vs or see vs not yet God seeth vs and considereth all our waies It is the presence and pleasure of the Lord that wee are to looke vnto Let our life therefore and our conuersation be as in his presence and such as may please him howsoeuer wee please or displease men And let this suffice to bee noted touching the qualitie of such a conuersion as
Sauiour in such like paine crie in the bitternes of his soule my God my God why hast thou forsaken me Nay my brethren that which made Christ to be heauie would haue crusht his Apostles in pieces that which made him sweat bloud in the garden would haue sunke them into hell that which made him crie would haue held both men Angels vnder euerlasting woe and lamentation Besides his bodily death therefore and the paines that followed thereupon hee felt in his soule most grieuous paines through the wrath of God which was vpon him for our sins And thus ye see what death he suffered for our sakes when he was made obedient to the death The fruites and benefits which wee receiue by Christ his death are these 1. By his death we are freed from that death which is both of body and soule haue the victory ouer that death which is the reward of sinne as witnesseth the Apostle For our Sauiour by his death hath pulled out the sting of death Heb. 2.14 Rom. 8.1 and on the crosse hath triumphantly said O death where is thy sting ô graue where is thy victorie and therefore when we feele the pangs of death approach wee should not feare but be full of hope considering that our death is now changed by the vertue of Christ his death and is the entrance into an euerlasting â—ife 2. By Christ his death we haue remission and forgiuenesse of our sinnes as saith our Sauiour himselfe where in the institution of his supper Math. 16.28 this my bloud which is shed for many for the remission of sinnes For the remembrance of which his blessed death and fruits of his passion he hath ordained this holy Sacrament of his supper to be continued in his Church for euer In which holy supper the death and passion of our Sauiour is so liuely represented vnto vs a if we had seene it with our eies the bread betokening the body the wine the bloud of our Sauiour Christ the breaking likewise of the bread signifying the breaking of his body with those vnspeakable torments which he suffered and the pouring out of the wine the shedding of his most precious bloud when his blessed side was gored with the speare of a souldier our eating of the bread and drinking of the wine assuring vs of our incorporation into Christ to be made partakers of all the benefits of his passion When ye come therefore to this holy Supper remember that ye are called hither to continue the remembrance of his blessed death and passion vntill his blessed comming againe Repent you earnestly of your manifold sinnes for the remission whereof Christ shed his owne hearts bloud Loue one an other euen as he hath loued vs who laid downe his life for vs. And haue faith in Christ Iesus whom God hath set foorth to be a reconciliation through faith in his bloud By faith in Christ Iesus we receiue remission of our sinnes and all other benefits of his death and passion By loue of our brethren we testifie our loue of God who sent his sonne to be a reconciliation for our sinnes And with the contrition and sorrow of our hearts for our sinnes the Lord is better pleased then with all burnt offerings and sacrifices These are the things which the Lord requireth of vs euen faith repentance and loue and as at all times so at this time especially when we come to the receiuing of these holy mysteries let vs thinke of these things He that eateth and drinketh vnworthily eateth and drinketh his owne damnation crucifying againe vnto himselfe the Lord of glory and King of our peace But hee that examineth himselfe and so eateth of this bread and drinketh of this cuppe is made one with Christ and Christ with him and Christ shall raise him vp at the last day so that he shall neuer see death because he belieueth in him who died for our sinnes and rose againe for our iustification It followeth Euen the death of the crosse The most shamefull death that they could put him vnto Here then is the fourth and last point which I noted in these words which is the kinde of his death whereunto he submitted himselfe The kinde of his death was he was crucified betweene two Theeues where he was mocked of all sorts of men where in feeling of the whole wrath of God vpon him he cried out my God my God why hast thou fâ—â—saken mee where hauing performed all things that were written he said it is finished and so commended his spirit into the hands of his Father Whence 1. we may learne with bitternesse to bewaile our sinnes for which Christ was thus cruelly nailed on the crosse and there suffered the whole wrath of God 2. To crucifie our flesh and the corruption of our nature and the wickednesse of our hearts Gal. 3.24 For they that are Christs crucifie the flesh with the affections and the lusts 3. It may teach vs that when wee suffer any iudgement crosse or calamity in body or in minde wee doe not suffer them as any curses of God but as the chasticements of a louing father For Christ Iesus in his crosse being accursed for vs hath deliuered vs from all curse Beloued let vs thinke of these things mourning for our sinnes mortifying the deedes of the flesh and comforting our selues in the crosse of Christ Iesus who abased himselfe for vs fulfilled the whole law for vs died for our sinnes and was nailed to the crosse for our iniquities O Lord teach vs to humble our selues both before thee and one vnto another teach vs to doe thy will teach vs to die vnto sinne that we may liue vnto thee and daily more and more crucifie the old man in vs that being renued in the spirit of our mindes we may henceforth serue thee in holines and righteousnes all the daies of our life LECTVRE XXIX PHILIP 2. Verse 9.10 Wherefore God hath also highly exalted him and giuen him a name aboue euery name that at the name of Iesus c. IT remaineth now that we proceed from the description of Christ his humility vnto the description of his exaltation into glorie after his humiliation here on earth set downe in these words Wherefore God hath also c. In which words the Apostle 1. in generall setteth downe Christ his exaltation into glory as a consequent or effect following his humiliation and obedience vnto the death when he saith Wherefore â—od hath also c. Him euen Iesus who was crucified him â—ath God raised vnto life set him at his right hand and made â—im both Lord and Christ 2. The Apostle setteth downe a â—ore particular specification and explication of Christ his exâ—â—tation into glorie 1. when he saith and giuen him a name c. Whereby is meant that God hauing raised him from the â—ead hath giuen him such maiestie and glorie in the heauenly â—aces that he hath appointed him Lord ouer all things and â—ade him head vnto the Church
the Apostle plainly sheweth that being made lights wee ought to walke as children of the light approuing that which is pleasing vnto the Lord hauing no fellowship with the vnfruitfull workes of darknesse but reprouing them if not by word for that wee cannot all at all times doe yet at least by the example of our holy and vnblameable life But of this wee shall haue more occasion anon to speake Let this suffice to be spoken generally why the faithfull children of God are called lights and of the instructions which the reasons thereof may minister vnto vs. Secondly here I note two qualities attributed to these lights mentioned by the Apostle The first they shine in the middest of darknesse in the middest of a naughtie and crooked nation Secondly they hold out vnto others the light that is in them euen the word of life shewing it selfe in the integritie of their conuersation Whence I note two properties necessarily requisite in all the faithfull children of God the one is that they haue light in themselues the other is that they communicate it to others Touching the first light yee know is not called light vnlesse it haue light in it selfe in whatsoeuer darknesse it shine The faithfull children of God then if they will be as here they are called lights they must still so looke vnto themselues and their owne wayes that howsoeuer they walke amongst the children of darknesse yet they suffer not that light which is in them to be darkened but that they shine as lights in the world amongst them whose hearts are set on mischiefe The Sunne when it setteth forth as a Giant to runne his course casteth forth his beames and they are dispersed throughout all places of the earth And albeit often times it light and shine vpon most loathsome and filthy places yet still doth it remaine in his owne puritie not at all defiled therewith Herein these lights I meane the faithfull children of God must resemble this light of the Sunne It cannot be that they should not at all conuerse with wicked and vngodly men for then they must goe out of the world 1 Cor. 5.10 as the Apostle saith but herein they must be as lights though they liue amongst wicked and vngodly men yet must they keepe themselues vnstained of the corruptions which are in the world through lusts though they haue to doe with prophane and impure men yet must they retaine still within themselues the puritie of the sonnes of God And therefore the Apostle in the place before alleadged thus exhorteth Haue no fellowship with the vnfruitfull workes of darknesse Hee doth not simply forbid all fellowship with the children of darknesse but with the vnfruitfull workes of darknesse such as are gluttonie and drunkennesse chambering and wantonnesse strife and enuying and the like with the filthinesse of these and the like fruits of sinne hee would haue vs not to defile our selues For what fellowship as saith the Apostle hath light with darknesse Surely no more than hath righteousnesse with vnrighteousnesse the beleeuer with the Infidell or Christ with Belial If then we be such lights as here the faithfull children of God are tearmed no question wee hate all fellowship with the vnfruitfull workes of darknesse and if we haue fellowship with the vnfruitfull workes of darknesse then wee are no such lights A rule whereby yee may quickly trie and examine whether ye haue that light in your selues which yee heare the faithfull children of God should haue in themselues Light where it is expelleth all darknesse If then yee haue the light of the sonnes of God within your selues yee haue no delight in the workes of darknesse Now what the workes of darknesse are yee know out of the Apostle euen gluttonie and drunkennesse chambering and wantonnesse strife and enuying and generally all the workes of the flesh euen whatsoeuer things are such as the doing whereof may not well abide the light Examine your selues of these things and condemne your selues that ye be not condemned of the Lord. If any of you be tainted with any of these things purge out this old leauen that ye may be a new lumpe cleanse your vessels from these filthy dregges I meane your selues from these pollutions of sinne that ye may be an holy Temple vnto the Lord. True it is God alone is light without any darknesse and there is no childe of God whose light is not dimmed with some darknesse But this is no ground for thee that therefore thou maist wallow in wickednesse and maist delight thy selfe in the workes of darknesse Thou if thou wilt be the childe of God thou must come as neere vnto God as thou canst as hee is light without darknesse so thou must striue thereunto And therefore thou must striue to abandon all sinne and wickednesse thou must be carefull to walke honestly as in the day thou must approue in thine heart and in thy word and in thy workes that which is pleasing to the Lord. And this if thou doest whatsoeuer is wanting shall be imputed vnto thee and the light that is in Christ Iesus shall be thine and expell whatsoeuer darknesse is in thee Suffer therefore the same words of exhortation that the Apostle vseth to the Ephesians Eph. 4.17 Walke not henceforth as others doe in vanitie of their minde c. And againe with the same Apostle I say vnto you Rom. 13.12 The night is past the day is at hand let vs therefore cast away the workes of darknesse c. Haue light in your selues and communicate the light that is in you vnto others which is the second qualitie mentioned here by the Apostle The second qualitie which I noted here in these lights in the Philippians is that they held forth the word of life vnto others How Not so much in word and talke as that by the example of their life they gaue plaine proofe that the word of life dwelt in them plenteously Whence I noted another qualitie necessarily requisite in all the children of God which is that they haue not only light in themselues but they also communicate the same vnto others The children of God must not thinke it enough to keepe themselues vnspotted of the world but they must by word and deed and example of life helpe to pull others out of the fire The Prophet describing the wicked man by certaine fruits of the flesh amongst other things saith he When thou sawest a theefe Ps 50.18 thou runnest with him and hast beene partaker with the adulterers But the faithfull seruant of God must not only be no such man as will runne with others vnto mischiefe but hee must reproue the sinnes of vnfaithfulnesse either by word or at least by example of life that either by word or by example of life hee may reclaime the wicked from the wickednesse of his wayes The Sunne yee know keepeth not his light vnto it selfe but communicateth it to the benefit of all creatures vnder heauen The Moone and
them and by them A good nature yee know reioyceth in euery opportunitie that is giuen him whereby he may shew himselfe thankfull and dutifull though it be to his trouble and cost Euen so the children of God though this life be full of trouble and griefe yet when their health is restored and their daies lengthned they reioyce in the opportunitie that God hath giuen them to doe good in the Church or in the common-weale and are carefull therein to shew themselues both thankfull and dutifull vnto their God For answer then vnto the point in man we are to consider briefly these two things the good of himselfe and the good of others vnto the glory of God In respect of the good of himselfe death is a speciall mercy of the Lord vnto euery childe of God because then they rest from their labours and their workes follow them And therefore the Apostle said it is best of all to be loosed and to be with Christ Phil. 1.23 But in respect of others and of the glory of God it is a speciall mercy of God vnto his children to be restored vnto health because so they are made farther instruments of his glory and of the good either of Church or of Common-wealth And therefore the Apostle addeth 24. neuerthelesse to abide in the flesh is more needfull for you Albeit then death had been a speciall mercy of the Lord vnto Epaphroditus in respect of the good of himselfe yet in respect of the Church at Philippi it was a speciall mercy of the Lord as our Apostle here saith that he was restored vnto health Neither yet would I so here be vnderstood as if I thought or taught that it is a speciall mercy of the Lord vnto his children to be restored vnto health onely in respect of the good of others and not at all in respect of the good of themselues for albeit death bee so a speciall mercy of God vnto them in respect of the good of themselues for that thereby they are freed from the troubles of this life and receiued into euerlasting ioy and blisse yet is health also and life a speciall mercy of the Lord vnto them euen in respect of the good of themselues because the oftener they passe through the fire the more they are purified and made the finer gold the more they are boulted and sifted the finer flower they will be Albeit therefore by life they haue moe troubles yet because by troubles they are made more glorious therefore is life and restoring vnto health a speciall mercy of God vnto his children not only in respect of others good but in respect also of the good of themselues Are then both death and recouerie of health speciall mercies of the Lord vnto his children If then we be the children of God let not our hearts be troubled nor feare in the bed of our sicknesse If it please the Lord by death then to cut off our dayes this let vs know that in mercy towards vs he doth it that so we may not see the euils that are to come that so we may haue rest from all our labours and from all the troubles of this life and that so wee may be euer with our head Christ Iesus and haue the full fruition of those ioyes which eye hath not seene neither eare hath heard nor hath entred into the heart of man to thinke of And againe if it please the Lord to restore vs vnto health let vs know that in mercy likewise he doth it that so we may confesse his name and sing praises vnto him in the land of the liuing that so wee may be further instruments of his glory in doing good vnto others either in in the Church or in the Common-wealth and that so being further tried wee may be further purified to returne as fine gold out of the fire Hath any of vs then cause to mourne for them that doe already sleepe in the Lord Let vs mourne but not as men without hope for the Lord hath had mercy on them and in his mercy towards them hath deliuered them out of prison into a most glorious libertie and hath brought them from a most troublesome sea of miseries vnto the most happy hauen of euerlasting blessednesse Againe hath any of vs beene restored from sicknesse vnto health Let vs remember that the Lord herein hath had mercy on vs as hee had on Epaphroditus For this mercy let vs shew our selues thankfull vnto the Lord and our thankfulnesse vnto the Lord let vs testifie vnto the world by walking worthy of this mercy He hath reserued vs vnto his further glory Let vs glorifie God both in our bodies and in our spirits for they are Gods Let vs be faithfully and painfully and carefully occupied in the workes of our calling whatsoeuer it be vnto the glory of our God And in particular as this time requireth as God hath had mercy on vs by restoring vs vnto health and bringing vs from the gates almost of death vnto life so let vs take pitie and compassion on our poore distressed brethren and by our morsels of bread and other releefe let vs saue their liues from death As our liues were precious in Gods sight so let their liues be precious in our sight who happily are as deare vnto God as wee are For know this that blessed are they that consider the poore and needie c. Psal 41.1.2.3 And not on him onely but on mee also Wee haue heard of Gods mercy on Epaphroditus in restoring him vnto health which was both a worke of the Lord and a worke wherein the Lord shewed his mercy on Epaphroditus Now see the riches and the bountifulnesse of Gods mercy herein for in restoring him vnto health Gods mercy was not shewed on him alone but on the Apostle Paul also The note which hence I gather is this that in the mercies of the Lord vpon his children there is oftentimes a blessing not for them alone in particular but for others of his children also So sometimes hee sheweth mercy on the childe and keeâ—â—h him aliue for his parents sake to be their staffe of comfort in their old age and againe sometimes he sheweth mercy vpon parents and keepeth them aliue for their childrens sake to bring them vp in the feare of God and in the knowledge of his will So likewise sometimes he sheweth mercy on the Pastor and from sicknesse restoreth him to health for his peoples sake both that they may be kept safe from scattering by the Wolfe and that they may bee taught in the wayes of the Lord and againe sometimes he sheweth mercy on the people for their Pastors sake lest that punishment which should iustly light vpon them should bring too much sorrow vpon him So we reade that he shewed mercy vnto that good King Ezechias being sicke vnto death 2 Reg. 20.1 in restoring him vnto health neither vnto him alone 7. but euen therein likewise he shewed mercy vnto the
in Christ Iesus For our better instruction in which point of our reioycing in Christ Iesus let vs in the next place hence obserue that to reioice in Christ Iesus is not onely to repose our whole trust and confidence in him as in the horne of our saluation to make our boast of him and to tell of all the wondrous workes that hee hath done for vs with gladnesse but withall to renounce all confidence in the flesh and in any outward thing whatsoeuer For these are things which cannot stand together reioicing in Christ Iesus and reposing our confidence in any outward thing whatsoeuer for if we reioice in Christ Iesus then wee repose the whole confidence of our saluation and euery part thereof vpon him and him alone and if wee repose our whole or any part of the confidence of our saluation on any outward thing and not on Christ Iesus alone then we doe not indeed reioice in Christ Iesus This the Apostle plainly sheweth Gal. 5.4 where he saith that whosoeuer are iustified by the Law they are fallen from grace that is whosoeuer seeke for their righteousnesse by the workes of the Law or hope to be saued by them they are fallen from grace Christ profiteth them nothing Let them looke vnto this that trust vnto their merits to be saued by them Surely the conclusion from this place of our Apostle lieth very hard vpon them For hence thus I gather They that haue confidence of their saluation by their merits or by any outward thing whatsoeuer and not only by Christ Iesus they reioice not in Christ Iesus They that reioice not in Christ Iesus they worship not God in the spirit They that worship not God in the spirit they are not circumcised with the true and spirituall circumcision Ergo they that haue confidence of their saluation by their merits they are not circumcised with the true and spirituall circumcision Where in my iudgement the conclusion is as ineuitable as hard If they answer that the Apostle maketh no mention of the merit of workes and therefore nothing can hence be concluded against the merit of workes I answer againe that by the name of flesh in this place of our Apostle is vnderstood not only the circumcision of the flesh or other ceremonies of the Law but all the workes of the Law all mans merits whatsoeuer euen all outward things whatsoeuer Which is plaine by the antithesis and opposition in this place betweene Christ and the flesh and likewise by that that followeth in the Apostle For first where he saith Wee reioyce in Christ Iesus and haue no confidence in the flesh in that he denieth that they haue any confidence in the flesh what else is his meaning but that they haue no confidence in any thing but only in Christ Iesus so reioicing in him as that they put their whole confidence in him Againe when he shewes afterwards what he meanes by the flesh hee speaketh not only of the circumcision of the flesh but of his tribe of his stocke of his religion of his zeale yea and lest hee should seeme to leaue out any thing without Christ wherein he had any confidence hee speaketh expressely of all things without Christ that for Christ he counteth all things losse So that the conclusion though most hard will not be auoided but that they that trust to be saued by their merits are not circumcised with the true and spirituall circumcision but are as yet strangers from the couenant of promise and haue no inheritance among the sonnes of God Let vs therefore men and brethren renounce all confidence in any thing without Christ whatsoeuer and let vs trust only in the merits of Christ Iesus He alone is made of God vnto vs wisdome and righteousnesse and sanctification and redemption he hath purchased vs with his owne bloud he is set for euer at the right hand of the throne of God to make intercession for vs and through him alone we receiue all the blessing that wee haue either for this life or that that is to come Let vs therefore reioice in him and not in any thing without him Hee that beleeueth in him beleeueth in him that sent him and hee that loueth him loueth him that sent him and hee that obeyeth him obeyeth him that sent him and he that glorifieth him glorifieth him that sent him Let vs therefore worship him with all holy worship and so shall wee worship God in the spirit and so shall we be able truly to say with the Apostle We are the circumcision which worship God in the spirit and reioice in Christ Iesus and haue no confidence in the flesh Circumcise O Lord wee beseech thee the foreskinnes of our hearts with the finger of thy holy spirit that we may worship thee in spirit and in truth that we may reioyce in thy Sonne Christ Iesus as in the horne of our saluation renouncing all confidence in any thing without him whatsoeuer O Lord purge vs daily more and more from all inordinate affections and vnbridled desires which any way may draw vs from thee or hinder vs in thy seruice renew in vs right spirits that wee may worship thee not after the fond deuices of our owne braine but in spirit and in truth after the rule of thy holy word and so sanctifie vs with thy holy spirit that abandoning all worldly confidence whatsoeuer wee may wholly and only reioyce in thy Sonne Christ Iesus for euer LECTVRE LII PHILIP 3. Vers 4.5.6 Though I might also haue confidence in the flesh If any other men thinketh that he hath whereof he might trust NOw the Apostle in these words proposeth vnto them his owne example as an embrace of that truth touching mans righteousnesse and saluation which they were to embrace and follow from this verse to the fifteenth And first he shewes that he for his part reposeth no trust or confidence of his righteousnesse or saluation in the circumcision of the flesh or in the workes of the Law or in any thing without Christ whatsoeuer and then that Christ alone is all his righteousnesse and the horne of his saluation In these verses that I haue read vnto you the Apostle first shewes that if he would or thought it meet to reioyce in the flesh he had as good cause so to doe nay better cause so to doe then any of them that reioiced in the flesh had 2. He shewes that albeit hee might haue as good confidence in the flesh as the best yet hee now counted of all those things not only as vnprofitable but as hurtfull vers 7.8 Whereby the Apostle both represseth the insolencie of those false teachers that boasted so much and yet had not so much cause as hee had of boasting touching the flesh and likewise lets the Philippians see that seeing hee hauing such prerogatiues aboue others touching the flesh yet counted all things without Christ euen but dung and losse they also should doe so and therefore should not regard
for righteousnesse and saluation let vs runne vnto our Christ 1 Cor. 1.30 for he is made of God vnto vs wisedome and righteousnesse sanctification and redemption Let vs be ready to doe good and to distribute and to procure things honest both before God and men and let vs assure our selues that a cuppe of cold water giuen in Christ his name shall not lose his reward But let no man say in his heart or thinke with himselfe that it is for his righteousnesse and the merit of his workes For if he so iustifie himselfe the Lord shall condemne him and iudge him wicked To cease to doe euill to learne to doe well to seeke iudgement to relieue the oppressed to iudge the fatherlesse to defend the widow to fast to watch to pray to be iust mercifull and liberall to feed the hungrie with our morsells to cloth the naked with our fleece to comfort the sicke and to helpe the troubled in their distresse are all good workes odours that smell sweete sacrifices acceptable and pleasant vnto God Let our faith worke by such loue and let our knowledge bee filled with such fruits of righteousnesse Such workes God accepteth well at our hands though he doe not accept vs for our workes but onely in his well-beloued sonne Christ Iesus In a word let vs alwaies bee occupied in doing that which is good but let vs not repose any confidence of our saluation at all in any good that we doe The last thing which I obserue is the reason why the Apostle counted all outward things whatsoeuer but losse and dung which was for Christ his sake for the excellent knowledge of Christ Iesus that he might winne Christ and that he might be found in him c. Here was his vantage here was his gaine here was his merit and for the gaining of this pearle he would willingly sell or loose all that euer he had But I must deferre to speake of this point at this time O Lord our God graunt vnto vs we humbly beseech thee the grace of thy holy spirit that the bright beames thereof shining into our hearts all mysts of blindnesse darknesse and ignorance may be expelled thence and we enabled to see the mysteries of thy will and the wondrous things of thy law Humble vs ô Lord in our selues we humbly beseech thee that we seeing and knowing our owne vnworthinesse and vnrighteousnesse may sue from our selues vnto thee and in thee may finde rest vnto our soules Encrease ô Lord our knowledge in thee and our obedience vnto thee that our knowledge being filled with the fruits of righteousnesse and our faith working by loue wee may be knowne truely to belong vnto thee LECTVRE LIV. PHILIP 3. Vers 9. And that I may be found in him that is not hauing mine owne righteousnesse which is of the Law but that which is through c. IT remaineth now that wee see what it was that the Apostle counted vantage vnto him for which hee counted all things else in the world but losse and dung It was the excellent knowledge of Christ Iesus his Lord that he counted vantage vnto him for which hee counted all things else but losse and dung For the excellent knowledge of Christ Iesus that hee might winne him and that he might be found in him hee thought all things losse and iudged all things to bee dung Where 1. let vs see what is meant by the excellent knowledge of Christ Iesus 2. How all things else are to be iudged losse for the excellent knowledge sake of Christ Iesus 3. What the excellencie and vantage is of the excellent knowledge of Christ Iesus Touching the 1. we must vnderstand that there is a threefold knowledge of Christ One by the law in the old Testament another by the Gospell in the new Testament and a third in heauen when we shall see him face to face In the law Christ was figured by the heauenly Manna by the Rocke in the wildernesse by the brasen Serpent by the paschall lambe by the rites and ceremonies and sacrifices of the law Of his comming Iacob spake in the blessing of Iudah Gen. 49.10 and Balaam likewise in his prophecie of the great prosperitie that should come vnto Israel Num. 24.17 Of his incarnation and birth of a virgin Esay prophecied Esay 7.14 Of his conception by the holy Ghost Daniel is thought to haue prophecied Dan. 9.24 Of the place of his birth Micah prophecied Micah 5.2 Of his kingdome and gouernment Esay prophecied Esay 9.6.7 Of his preaching and office as he was a Prophet Esay also prophecied Esay 61.1.2.3 Of his infirmities and sorowes and of his oblation and sacrifice of himselfe as hee was our Priest Esay likewise prophecied Es 53. Yea so full fraught with arguments touching Christ were both the books of Moses and the writings of the Prophets especially of Esay that in this respect it may be well said as I thinke Gal 3.24 that the Law was a schoole-master to bring vs vnto Christ So that ye see Christ might be knowne by the Law in the old Testament But this knowledge of Christ is compared by the Apostle Peter vnto a light or candle that shineth in a darke place 2 Pet. 1.19 An obscure knowledge it is and such as in comparison of the knowledge of Christ by the Gospell is as darknesse in comparison of light The second knowledge then of Christ is by the Gospell of Christ in the new Testament where we see plainely that fulfilled which before was prophecied of Christ Iesus There wee know not his person onely that he is the euerlasting sonne of the Father that he is both God and man that he is very God of very God begotten before all worlds that he is very man of the substance of his mother borne in the world perfect God and perfect man subsisting of a reasonable soule and humane flesh but there also we know that he came from the bosome of his father for vs that he made himselfe of no reputation and tooke on him the forme of a seruant for vs that in infirmities and sorowes and sufferings and affections and passions of the minde and in all things he was like vnto vs sin only excepted that he might be mercifull vnto vs that hee humbled himselfe and became obedient vnto the death euen the death of the Crosse for vs that he ouercame the powers of death and rose againe and ascended into heauen for vs that he hath paied the price for our sinnes and freed vs from the bondage of sinne death and the Deuill that he as our Priest liueth for euer and sitteth at the right hand of his father to make continuall intercession for vs that he as our King continually protecteth and preserueth vs that hee as our Prophet by his word the word of our saluation teacheth vs that in him we are accepted and beloued that for him Gods blessings are showred downe vpon vs that he is made of God vnto vs wisedome
them to thinke on and to do whatsoeuer things are pure that in their liues they may be vnspotted and in their words and deeds vndefiled being cleansed from all filthinesse of the flesh and of the spirit Fiftly he commendeth vnto them whatsoeuer things pertaine to loue or whatsoeuer things may make them louely exhorting them to thinke on and to do whatsoeuer things may make them louely and winne them loue and fauour with all men yet so with men that with God also Sixtly he commendeth vnto them whatsoeuer things are of good report exhorting them to thinke on and to do whatsoeuer things are of good report amongst men that by such things they may purchase to themselues a good report amongst men and be free from such speeches and censures as things of euill report might easily bring vpon them Lastly hauing thus pointed at these generall heads of Christian dutie generally he commendeth vnto them whatsoeuer thing besides these hath in it commendation of vertue or matter of praise exhorting them that if besides these things alreadie spoken of there be any vertue that is any thing which hâ—th in it commendation of vertue or if there be any praise or any thing praise-worthy with good men they should thinke on euen seriously and aduisedly these things letting those things of ceremony to passe which the false teachers vrged Whereunto that he might the rather perswade them first he tells them that these things which now he commendeth vnto them and whereunto now he exhorteth them are no new things such as they neuer knew nor heard of but such as both they had learned by hearing and receiued by instruction and heard at his mouth and seene in him in the practise of his life and therefore as before he willed them to thinke on them so now he willeth them to do them that knowing them and doing them they might haue the full commendation of them Secondly he promiseth them that if thus they shall thinke on and do these things whereunto he hath exhorted them then the God of peace shall be with them to giue vnto them the peace of conscience and a peaceable life amongst men so farre forth as may be for his glorie and their good This I take to be the meaning of these words The branches then into which they diuide themselues ye see are an exhortation and two reasons or motiues to enforce the exhortation The exhortation is to thinke on and to do whatsoeuer things are true c. The former motiue to induce them hereunto is drawne from the things themselues whereunto he exhorteth them which were no new things but such as both they had learned and receiued and heard and seene in his owne example The latter motiue to induce them is a promise that the God of peace shall be with them if they will thinke on and do these things Thus much of the meaning of these words and of the things therein contained Now let vs see what notes we may gather hence for our further vse and instruction First then to beginne with the most generall here I note that if there be any vertue any praise any thing that is good any thing that is commendable the Apostle would haue the Philippians seriously to thinke on it with themselues and diligently to practise it in their liues whatsoeuer it be Whence I obserue this note for vs and for all Christians that we all of vs ought to haue our hearts set and our frete prest to follow whatsoeuer is good and commendable amongst the sons of men And this is plainly proued out of the writings of the Prophets and Apostles Thus saith the Prophet Dauid Psal 34.14 1. Pet. 3.11 and out of him the Apostle Peter Eschue euill and do good neither of them insisting vpon any particular good but exhorting or commanding to do good euen whatsoeuer is good and commendable 1. Thess 5.15 So our Apostle Euer follow saith he that which is good both toward your selues and toward all men Where the Apostle would haue the Thessalonians so farre from recompensing euil for euill vnto any man that he would haue them forward and ready to do whatsoeuer is good vnto all men It is then ye see a duty required of vs to follow whatsoeuer is good and commendable Rom. 12.17 or as the Apostle speaketh to procure things honest in the sight of all men And if we must needes haue motiues to draw vs on to this dutie because otherwise we are too too dull and slow behold what the Apostle saith to this purpose Rom. 2.10 To euery man saith he that doth good shall be glorie and honour and peace But what should other motiue need then this that whatsoeuer is good is onely good by participation with God who alone is good as our Sauiour tells vs Math. 19 1â— truly and properly and of his owne nature good For if it be so that whatsoeuer is good is onely good by participation with God from whom alone cometh euerie good giuing and euery perfect gift Iames 1.17 then surely vnlesse we will in some sort renounce God we must embrace and follow whatsoeuer is good euery thing that is good hauing the expressed image of God in it so farre as it is good Only we must take heed lest as the Serpent be guiled Eue through his subtiltie vnder a shew and colour of good perswading her that that was good which indeed was euill so the world or the diuell deceiue vs vnder a shew and colour of good and perswade vs that that is good which is not that that is praise-worthie which is not For not that which the world iudgeth to be good is alwayes good but that onelie which the Lord alloweth for good in his word neyther is that alwayes praise-worthy which the world praiseth but that onely which the Lord praiseth It is good saith the world to saue a mans life though it be by a lie or by periurie and if a man frame himselfe to the fashion of the world the world praiseth him But doth the Lord either approue him for good Rom. 3.8.12.2 when he reproueth them that do euill that good may come thereof or praise the other when he doth by his Apostle tenderly beseech vs not to fashion our selues like vnto the world We must then look vnto the thing whether it be good and commendable and such as the Lord approueth for good and commendable And if it be then whatsoeuer it be we ought in our hearts to embrace it in our liues to practise it and with eagre liking to follow after it Neither let any man thus say with himselfe There are some good and commendable things which I could like very well to thinke on and to do but that they are in such request and liking with the Papists or with some that otherwise are profane and wicked men For whatsoeuer is good in whomsoeuer it be we are to loue it and to like it If wicked Balaam that
Tim. 3.2.3 as selfe-louers couetous boasters proud cursed speakers men disobedient to parents vnholy without naturall affection truce breakers c. And yet how many are there that would be loth to be reckoned among the worst which are as vnthankfull as the most Whose fault soeuer it be it is a foule fault and one that includes all Let vs beware of it and let our thankful mind be knowne to all that any way deserue well of vs. Secondly in that the Apostle saith that he reioyced in the Lord greatly for their care for him I note that the Apostles reioycing was not so much for the bountifulnes of their gift but especially for that the Lord by his Spirit had enlarged their hearts to a Christian care ouer him Whence I obserue this lesson for vs that when any do relieue vs being in prison pouertie need sicknesse or any other aduersitie we are not so much to reioyce in the gift by which we are relieued but especially we ought to reioyce in the Lord for that he hath vouchsafed to touch their hearts with a godly feeling of our wants and a Christian care to supply our wants Thankfulnes vnto them is beseeming and requisite as before we heard but our speciall care should be to lift vp our eyes vnto the Lord and to reioyce in him For he it is that openeth the bowels of compassion toucheth with a tender commiseration of their poore and needie distressed brethren the hearts of them that are enriched with greater sufficiencie And therefore our Apostle in many of his Epistles vsually thanketh God as for their faith in Christ Iesus so for their loue towards all Saints Col. 1.3.4 We giue thankes to God euen the Father of our Lord Iesus Christ saith the Apostle in the next Epistle since we heard of your faith in Christ Iesus and of your loue towards all Saints And he tels the Corinthians that their liberalitie causeth thanksgiuing vnto God 2. Cor. 9.11 God being therefore to be blessed because he openeth the Saints hearts to relieue the necessities of the poore Saints First therefore let me beseech you beloued euen in the bowels of Christ Iesus to giue your poore and distressed brethren cause to reioyce in the Lord greatly for your care ouer them A godly and Christian care of late hath bene taken by the whole States of the land assembled in Parliament for the prouision of the poore and we are all of vs to reioyce in the Lord greatly for it that he put into their mind such an holy care Put ye now on tender mercie and compassion and let your care likewise be shewed this way by a chearfull giuing towards the reliefe of your poore brethren so much as shal be thought meete for you that the backes and bellies of your poore brethren may blesse you and reioyce in the Lord for you If ye shall find in your selues a willing chearfulnesse this way know that it is the Lord that hath opened your hearts stirred vp the bowels of compassion within you and looke whatsoeuer he giues the Lord shal recompence it into his bosome Prou. 19.17 For so it is written He that hath mercie on the poore lendeth to the Lord and he will recompence him that which he hath giuen But if ye shall grudge to set forward so good a worke and think euery litle too much that is required of you to that purpose know that the Lord hath yet hardened your hearts and shut vp all bowels of compassion within you and as now the poore crie and ye heare not so the day shall come wherein ye shall crie 21.13 and not be heard For so it is written He that stoppeth his eares at the crying of the poore he shall also crie and not be heard As euery man therfore hath receiued so let him giue and that chearfully 2. Cor. 9.7 For God loueth a chearfull giuer So shall the loines of the poore blesse you so shall they reioyce in the Lord greatly for you and so shall the Lord make all his graces to abound towards you Secondly let me exhort them of the poorer sort to learne to reioyce in the Lord for the care which he stirreth vp in their brethren for them It is too too commonly seene in many of you that as ye want the wealth of the world so ye want also the grace of God Ye sit and beg almes and reliefe If ye haue it not ye murmure and grudge oftentimes ye banne and curse if ye haue it some of you take it and go your wayes and there is an end others of you say some formal words from the teeth forward but who is he or where is he that hauing receiued reliefe lifteth vp his eyes vnto the Lord and reioyceth in him for that it hath pleased him to worke in their brethren such a Christian care ouer them Who is he or where is he that being sent away without reliefe lifteth vp his eyes vnto the Lord and prayeth vnto him that it will please him to increase their brethrens care ouer them and to giue them bowels of compassion towards them without murmuring or grudging at them Thus should ye do and then surely the hearts of many that are yet hardened would be opened towards you Learne therefore as to be thankfull towards your brethren for their care ouer you so principally to thanke the Lord and to reioyce in him for the care which he stirreth vp in them for you Learne to thinke on him to blesse him to reioyce in him more then any great many of you do Looke not onely to the reliefe which ye receiue but looke vnto the Lord whose worke it is to incline mens hearts to relieue you Thus shall he be well pleased and thus shall he incline men more and more to relieue you LECTVRE LXXXVIII PHILIP 4. Verse 10. Now I reioyce in the Lord greatly that now at the last ye are reuiued againe to care for me wherein notwithstanding ye were carefull but ye lacked oportunitie THe next thing which I noted in these words was the Philippians slacknesse to care for some time for the Apostle For in that he saith I reioyce c. that now at last ye are reuiued c. he implieth that their care had for some time slacked towards him the word here vsed being borrowed from trees which seeming in Winter to be dead flourish againe in the Spring and hauing in it this similitude that as trees which in Winter seeme to be dead and withered flourish and grow greene againe in the Spring so their care which for a time languished and decayed now againe reuiued and quickened in them Whence I obserue this lesson for our learning that euen in the faithfull and dearest children of God loue and charitie and other good graces of Gods Spirit are not alwayes alike orient and eminent not alwayes alike manifest and apparent but sometimes they languish and decay and are as if they were not Gen
thanksgiuing vnto God then should it also worke in vs all holy desire and labour to be daily more and more stablished and strengthned in the truth of Christ Iesus and in our fellowship with other Churches in the gospell And yet how wauering are we many of vs and how quickly caried about with euery winde of doctrine by the deceit of men and with craftinesse whereby they lay in waite to deceiue If a runnagate Seminarie that compasseth sea and land to make one of his profession and when he is made makes him twofold more the childe of hell then he himselfe is a sworne-vassall to that man of sinne a disloyall traitor to his Prince an vnnaturall enemy to his country if such a one I say shall with fained words creepe into secret corners amongst vs and glosingly slander the truth of the gospell of Iesus Christ and set abroche his owne damnable heresies how quickly doe we listen vnto them and are led captiue by them Howsoeuer it be with vs it is thus in too too many places But beloued let vs know that whosoeuer transgresseth and abideth not in the doctrine of Christ hath not God 2 Ioh. 9. He that continueth in the doctrine of Christ he hath both the Father and the Sonne If there come any vnto you and bring not this doctrine 10. receiue him not to house neither bid him God speede I know they will tell you they bring the doctrine of Christ vnto you but doe yee as the men of Beraea did Act. 17.11 which are much commended for so doing examine it by the scriptures and search whether it be so and yee shall finde it to be the doctrine of deuills 1 Tim. 4.1 as the Apostle speaketh and as euen by that place it will appeare to be Wherefore beloued brethren as now yee haue fellowship with other Churches in the gospell of Iesus Christ so continue therein Let nothing bee able to remoue you from the truth wherein yee stand but hold fast your good profession vnto the end The third thing which here I note is the Apostles bold and neere and ioyfull approch vnto God in his thanksgiuing vnto God in that he saith I thanke my God Whence I obserue the manner of our thanksgiuing vnto God how we should offer our sacrifice of thanksgiuing vnto him And that is 1. with such assurance of Gods loue in his mercies towards vs as that in our thanksgiuing for them we dare boldly as sonnes say I thanke my God for so shall our sacrifice of thanksgiuing be acceptable vnto God if vpon assurance of his loue we boldly powre out our soules in praise vnto him And therefore the Apostle to the Hebrewes exhorteth Heb. 4 16. saying Let vs go boldly vnto the throne of grace be it in prayer or in thanksgiuing Let vs goe boldly vnto the throne of grace praying and giuing thanks vnto God through Iesus Christ our Lord. 2. Our thanksgiuing should be offered with such willingnesse and cheerefullnesse from our hearts vnto God that we might say I thanke my God So our Apostle in an other place 1 Cor. 14.18 I thanke my God I spake languages more then yee all How cheerefully he openeth his mouth in praise of his God And so shall our thanksgiuing be pleasing vnto God if we offer it from the heart cheerefully for he loueth a cheerefull giuer as of almes vnto the poore Saints so of thanks vnto his name And how can I goe vnto him with greater cheerefullnesse and thanke him then when I go vnto him as to my God and say I thanke my God 3. Our thanksgiuing vnto God should be offered vp with such soule-melting passion and affection that as if we had greater feeling experience in our soules of his goodnes then others and would be neerer him then others we should say I thanke my God for such the Lord loueth best as presse the neerest vnto him and then the sacrifice of praise pleaseth most where the soule is tied the closest vnto his God These are the things in which the manner how we should offer vp our sacrifice of thanksgiuing consisteth namely in faith and full assurance of Gods loue towards vs with all willingnesse and cheerefulnesse from our hearts and with a soule-rauisht affection as of a more then ordinarie feeling-experience of Gods goodnes towards vs. And this manner I take it may bee obserued from this that the Apostle saith I thanke my God Here then that cold and cursorie forme of thanksgiuing which commonly is vsed is vtterly condemned For what doe wee when the Lord hath remembred vs in mercy and done great things for vs I doubt not but there are who in their hearts cheerefully and with their mouthes ioyfully say with the Prophet thou art my God Psal 118.28 and I will thanke thee thou art my God and I will praise thee But a great many of vs like vnto horses and mules which haue no vnderstanding either remember not or regard not to giue God thanks A man may see it daily in many of vs that we come from our beds and from our meales as dogs from their kennels and oxen from their stalls Others of vs haue certaine words of course as to say God be blessed God be thanked I praise God I thanke God which being good words in themselues yet are so coldly and cursorily vttered by vs as that a man may well see they haue their beginning in the lips and their ending in the ayre but neuer pierce the heauens But beloued if we will haue our voice of thanksgiuing to breake thorow the clouds to come vnto the highest we must vse Maries magnificat and say My soule doth magnifie the Lord and my spirit reioyceth in God my Sauiour Luc. 1.46 As therfore it becommeth vs to be thankfull so let vs remember in faith and full assurance of Gods loue towards vs to powre out our soules in thanksgiuing vnto him that so our sacrifâ—â—â— may be acceptable vnto him LECTVRE IV. PHILIP 1. vers 3.4 5. Verse 3. Hauing you in perfit memory 4. Alwaies in all my prayers for all you praying with gladnesse 5. Because of the fellowship which yee haue in the gospell from the first day vnto now NOw farther the Apostle signifieth this reioycing on the Philippians behalfe and his loue towards them by remembring them in all his prayers vnto God and by praying for them with gladnesse when he saith that he hath them in perfect memory alwaies in all his prayers c. It is vsuall with the Apostle in his Epistles as to signifie his thanksgiuing vnto God on their behalfe vnto whom he writeth so to signifie his remembrance of them alwaies in his p ayers But yet here the Apostle signifieth this his remembrance of them in his prayers in more then an vsuall manner In the Epistle to the Romanes to the Colossians the former to the Thessalonians and to Philemon he telleth them to whom he writeth that he maketh
be more deare vnto you then the propagation of â—he Church the furtherance of the Gospell Matth. 14. If any man â—ome vnto mee saith our Sauiour Christ and hate not father â—nd mother and wife and children and brethren and sisters 26.27 â—ea and his owne life also he cannot be my Discisple And whosoeuer beareth not his crosse and commeth after mee cannot bee â—y disciple Where our blessed Sauiour teacheth vs that if aâ—y thing in the world euen our liues be more deare vnto vs â—hen his glory and the encrease of his kingdome then we cannot be his disciples If we do not beare our crosse whatsoeuer it be that is laid vpon vs we cannot be his disciples And withall I adde that howsoeuer they seemed to admire the word and to kisse the Gospell yet if when the winde bloweth and the storme ariseth they start aside like a broken bowe surely they were neuer borne a new by the immortall seede of the word of God for that endureth for euer as true in it selfe so grounded in him that is begotten thereby in such sort that it is dearer vnto him than his life Let them then looke vnto it that when stormes arise fall away from the hope of their profession If they faint or shrinke it is more then they should doe because the Lord may turne their sufferings to the furtherance of the Gospell But if they fall away it is as if they refused to take vp their crosse and to follow Christ And whereas their liues should not bee deare vnto them vnto the death for the furthering of the gospell their liues and liuelyhoodes are so deare vnto them that to saue them they hinder the gospell Let this be our rule the Lord turnneth the persecutions of his Saints to the furthering of the gospell therefore in persecutions and troubles we may not faint or slide backe Againe beloued this may teach you not to doubt of the truth or to dislike of the professors of the truth because they are disgraced persecuted and cruelly entreated Yee shall not want enough that will insult ouer them in their troubles that will tell you they are odious men and meâ— vnto whom such sufferings and troubles most iustly do befall and so cunningly will labour to discredite the truth which they professe But be not deceaued Whatsoeuer of this kinde can bee said no doubt was spoken vpon Paules bands and troubles so to discredite the gospell which hee preached And it cannot be but that the world should hate and persecute and reuile the children of the light because they loue darkenesse better then light But howsoeuer the world hate them and whatsoeuer it practiseth against them the Lord shall turne all their sufferings and their wrongs to the furthering of the gospell Let not therefore the persecutions and troubles of Gods Saints bee any argument against the truth but rather for the truth and rather let them cause vs to like then to dislike theÌ„ It is Satans arte to turne their troubles to the slaunder of them and of the truth but the Lord turneth them to the furtherance of the gospell and of their reckoning in the day of Christ And let this be spoken touching this which is the maine poynt principally to be noted in these words The next thing which I note is that the Apostle in his proofe that his bands were turned rather to the furthering of the gospell then the hindering saith that his bands in Christ .i. which he sustained for Christ his sake were famous throughout all the iudgement Hall and in all other places Whereby he meaneth that by occasion of his bands Christ and his gospell came to be knowen and to be belieued both in the Emperours Court and in the Citie of Rome and in many other countries Which as it sheweth a notable fruite and effect of the persecution of gods Saints namely the propagation of the gospell which falleth in with the former obseruation So farther hence I do obserue the power of God to raise vp a Church vnto himselfe where he will and by what meanes he will in Kings courts in great Cities Countries where the gospell is scant heard of or little regarded there hee can if hee will euen by the bands of his Saints raise vp a Church vnto himselfe No place so prophane so farre without God in the world but if â—e will haue his name there called vpon there it shall be calâ—ed vpon Rome at that time it is likely was as heathenish 〈◊〉 now it is superstitious Nero his Court it is like was then â—s prophane and as far without God in the world as might â—e and the Countries thereabout it is like had not so much 〈◊〉 heard of Iesus nor knew what the gospell meant Yet â—ere the Lord would haue his Church and therefore hee â—aith vnto Paul Be of good courage Paul Act. 23.11 for as thou hast testiâ—ied of mee in Hierusalem so must thou beare witnesse also at Rome Here the purpose of God was reuealed and according to this purpose he brought Paul to Rome and euen by his bands there begat Children vnto himselfe in Neroes Court in the Citie of Rome and in the Countries there aâ—out Elisha may send his seruant with his staffe and the Shunamites Sonne not be raised but if the Lord send his seruant whither he will a Church shall be raised to the honour of his name by what meanes he will for he can do what he will and what meanes he listeth he vseth to do his will Let no man then measure the Lord by himselfe If hee send thee whom he hath called to the worke of his ministerie to the Princes Court or to the great Citie goe when he sendeth thee and feare not thy weakenesse but remember his strength that sendeth thee If thou goe thither bound with a chaine for the gospels sake euen by thy chaine thou shalt so preach vnto their hearts that thou shalt gaine children in the faith As it is all one with him to saue with many or with few so it is all one with him to gather his church by this or that meanes which pleaseth him best Whatsoeuer be thy weakenesse hee will perfect his strength in thy weakenesse Onely bee of good courage and thou shalt see the power of the Lord. Againe let no man thinke any place so prophane but that the Lord may haue his Church there Kings Courts are coÌ„monly not the best pride pleasure ease abundance of all things commonly choakes the word therein so that it is vnfruitfull Nay saith Amaziah to Amos Amos 7.13 prophesie no more at Bethell for it is the Kings Chappell and it is the Kings Court. In great Cities likewise sinnes most commonly rage and reigne No lewdnesse or wickednesse so grieuous and abhominable but there it is so rise that it ouerfloweth all Yet in these places the Lord hath his Church euen those that know him and belieue in his holy name Euen in Iezabels Court
possession thereof Of the like assurance of his saluation our Apostle protesteth saying I 〈◊〉 perswaded that neither death nor life nor Angells c. Wheâ— the Apostle doth not onely speake of a probable perswasion but of such a sure confidence as whereby else where he saith from henceforth there is laid vp for me a crowne of righteousnes c. 2 Tim. 4.8 Neither groundeth he this perswasion vpon any speciall reâ—â—lation but vpon that ground which is common to him 〈◊〉 all the faithfull euen the loue of God in Christ Iesus Noâ— as Iob and Paul not to instance in any others assured themselues of their saluation so we by the power of the same spirâ—â— and vpon the same ground of the loue of God in Christ Iesus may and ought to assure our selues of our saluation Trueâ— is that if our saluation and the certainty thereof stood any way in our selues or depended vpon our workes wee might indeed iustly doubt of our saluation as knowing our selues by reason of our sinnes and iniquities to haue deserued death and damnation But the ground and the foundation of the certainty of our hope is the sure promises of God in Christ Iesus who hath promised in his word eternall life to all thâ—â— beleeue We looke not vpon our selues or our owne works or our owne worthines for then must we needs doubt bâ— we looke vpon him that hath promised euen as Abraham did whose faith we are to follow of whom it is said that her neither did consider his owne body which was now dead â—eing almost an hundreth yeares old neither the deadnesse of â—â—raes wombe Rom. 4.19.20.21 neither did he doubt of the promise through 〈◊〉 beliefe where note how doubting is tearmed vnbeliefe â—â—t was strengthened in the faith and gaue glory to God be â—â—â—g fully assured that he which had promised was also able to â—e it He then being faithfull which hath promised saluatiâ—n to them that belieue in his name we are sure to be saued â—ut what neede we to looke farther for this point then into 〈◊〉 every nature of faith which the Apostles haue defined to â—e such a full assurance that if ye take away assurance ye take way faith For what else doth that meane that the Apostle â—â—metimes calleth faith the ground of things which are hoped for Heb. 11.1 Coloss 2.5 â—â—d the euidence of things that are not seene sometimes a stedfast â—â—th sometimes a full assurance Rom. 4.21 Iam. 1.6 sometimes an assurance without â—uering and sometimes the anchor of the soule both sure and â—â—â—dfast Let vs draw neere saith the Apostle with a true heart assurance of faith sprinkled in our hearts from an euill conscience Heb. 6.19.10.22.23 â—d washed in our bodies with pure water Let vs keepe the profesâ—â— of our hope without wauering for he is faithfull that promised â—oth the Apostle exhort vs vnto an assurance of faith vnto hope without wauering resting vpon his promises that is â—â—thfull and true Surely if we ought thus to belieue if wee â—â—ght thus to hope and that vpon this ground that hee is â—â—thfull that hath promised then may we and ought to assure â—â—r selues of our saluation Whether then wee looke vpon â—e examples of holy men in the Scriptures or vpon the sure â—omises of God in Christ Iesus made in the Scripture or vpâ—â— the nature of faith in the writings of the Apostle still we â—ll finde that we ought not to doubt but certainely to assure â—â—r selues of our saluation through a sure and stedfast faith in â—hrist Iesus who hath promised life and saluation to all them at beleeue in his name This then may serue for the confutation of that vncomâ—â—rtable doctrine of the Papists where they teach that withâ—â—t speciall reuelation no man ought or can assure himselfe 〈◊〉 faith of his saluation The erroneousnesse of which doâ—trine though it hath beene fully manifested by that which already hath beene said for confirmation of the plaine opposite doctrine which we teach yet for a further clearing of the truth in this point I beseech you in a few words to consâ—â—â— how weake proofes they bring for what they teach Why then I demand may no man without speciall reâ—â—lation assure himselfe by faith of his saluation Because 〈◊〉 man can say my heart it cleane Pro. 20.9 I am pure from sinne Men 〈◊〉 be cleane from sinne saith Bellarmine but no man saith he 〈◊〉 so Lib. 3. de Iustif c. 4. because they that are cleaue cannot certainly know that they oâ— cleane therefore no man without speciall reuelation may assure himselfe by faith of his saluation But see the weaknes of this proâ—â—â— which 1. is grounded vpon a corrupt reading as the teâ—â— the originall sheweth whence the words are thus to be read who can say I haue made my heart cleane and are spoken to 〈◊〉 presse the insolencie of such as thinke to be iustified by thâ—â— owne strength And 2. leaneth vpon a point of mans pâ—â—â— from sinne in this point which plainely contradicteth the holy Ghost both in that text and throughout the whole Scripture which hath concluded all vnder sinne And 3. conâ—â—deth without promises Gal. 3.22 inasmuch as nothing thence can be concluded against assurance by faith of iustification or salâ—â—tion For though no man can say that he hath made his beâ—â— cleane that he is pure from sinne in himselfe or by himselfe yet inasmuch as the holy Ghost witnesseth that by faith 〈◊〉 purifieth our hearts Act. 15.9 1 Ioh. 1.7 and that the bloud of Iesus Christ clenseth 〈◊〉 from all sinne in him and by him through faith in his bloâ—â— we may assure our selues of our iustification and saluation Eccles 9.1 Yea but the Preacher saying that a man speaking saith Belarmine of the iust and wise knoweth not whether he be worthy of loue or hatred but all things are kept vncertaine for the time â— come sheweth thereby that not the iust or wise and so not the faithfull can assure themselues of their iustification or saluation But see the weaknesse of this proofe also which 1. as the formeâ— is grounded vpon a corrupt translation as the originall 〈◊〉 sheweth where the reading is much different from the vulgar and so very obscure both there and in the Greeke that it iâ— an vnfit place for the proofe of such a point And 2. failâ—â— in vnderstanding that of the iust and wise only which is spoken of all both iust and wicked as the next verse where the â—eacher expoundeth himselfe sheweth And 3. prooueth â—ely that no man by outward things in this life knoweth â—hether he be loued or hated of God For so the words are be read that no man knoweth loue or hatred i. whether hee loued or hated of God by all that that is before them By the outward things which happen vnto them Which â—peareth to be most true in that neither the iust onely prosâ—â—er nor the wicked onely
but they know not what it meaneth and as much may be said for the proud contemning Pharisie as can be said for such men Luk. 18.11 Beware therfore of ambition and vaine-glory for it shutteth from God as witnesseth our Sauiour where he saith vnto the Iewes Iâ—h 5.44 how can yee beleeue which receiue honour one of another and seeke not the honour that commeth of God alone Let vs therefore speake with gladnes of the blessings which the Lord hath vouchsafed vnto vs and if neede be let vs glory and boast of them but euer remembring that which is written he that reioyceth 1 Cor. 1.31 let him reioyce in the Lord. To glory in the mercies of the Lord towards vs affecting our owne praise and glory is pharisaicall hypocriticall and wicked but in some cases so to doe to the praise and glory of God is both lawfull and very requisite I will end this point if in one word I shalâ— answer one doubt which is how the Apostle should reckon it amongst his externall praises and arguments of confidence in the flesh that he persecuted the Church of God This no doubt was a great and grieuous sinne to persecute the Church of God as our Apostle acknowledgeth where he saith I was a blasphemer 1 Tim 1.13 and a persecutor and an oppressor but I was receiued to mercy But we must remember that the Apostle had to doe with those that would seeme to be very zealous of the law He mentioneth therefore his persecution of the Church onely to proue that he was as zealous of the law as the best of them Which zeale they highly accounted of as also hee did before his conversion though now he condemned it In respect therefore of them and likewise in respect of his owne opinion before his conuersion his so feruent zeale that he persecuted the Church of God is reckoned amongst his praises And the same is likewise to be said of all the rest as hereafter we shall shew 3. Here I note that the Apostle to proue that he might haue confidence in the flesh if he would as well as the best reckoneth whatsoeuer outward things the Iewes most stood vpon or could indeede bee stood vpon as circumcision great kinred ancient continuance therein euen from Abraâ—am the Ebrew noblenesse of Tribe religiousnesse of profession feruencie of zeale and most precise obseruation of the commandements and ordinances of the law Whence I obserue that to haue confidence in any outward thing without Christ whatsoeuer is to haue confidence in the flesh This is proued because whatsoeuer outward thing without Christ is termed flesh both here as this discourse proueth and else where in the very like forme of speech as where the Apostle saith 2 Cor. 11.18 seeing that many reioyce after the flesh I will reioyce also Now what are the things that here he reioyceth in Surely many of them the selfe-same things that here the Apostle speaketh of and besides other things also as hunger thirst cold nakednesse stripes imprisonment stoning persecution and the like all which he comprehendeth in the name of flesh affirming that hee reioyceth in the flesh when hee reioyceth in these things As then to reioyce in any outward thing without CHRIST is to reioyce in the flesh so likewise to haue confidence in any outward thing without Christ is to haue confidence in the flesh Let this then teach vs not to haue confidence in any outward thing whatsoeuer without Christ Thou art baptâ—zed it is well so was Simon Magus Act. 8.13 1 Pet. 3.21 It is not the putting away of the filth of the bodie that saueth vs but in that a good conscience maketh request to God Thou hast eaten at the Lord his table it is well so no doubt did Iudas Hee that eateth and drinketh worthily is made one with CHRIST and CHRIST with him but hee that eateth and drinketh vnworthily eateth and drinketh his owne damnation 1 Cor. 11.29 Thou art borne of holy and godly Parents it is well so were ISMAEL and ESAV They which are the children of the flesh Rom. 9.8 are not the children oâ— God but the children of the promise are counted for the seede Thou art of an holy profession It is well so was Demaâ— Holinesse of profession commendeth not vnto God but an heart purified by faith which worketh through loue Thou distributest to the poore and doest many good things it is well Mat. 19 20 1 Cor. 13.3 so did the Pharisies and the yong man in the Gospell Though I feede the poore with all my goods and though I giue my bodie to be burned and haue not loue it profiteth me nothing In a word there is nothing vnder heauen without Christ that doth profit vs so that we should reioyce or haue confidence in it Act 4.12 for among men there is giuen none other name vnder heauen whereby we must be saued but onely by the name of Christ Iesus Let vs therefore trust perfectly on the grace that is brought vnto vs by the reuelation of Christ Iesus and let vs haue no confidence in any outward thing without Christ whatsoeuer no not in the outward action of receiuing the sacrament of baptisme or of the Lord his supper For if we haue then haue we confidence in the flesh and if we haue confidence in the flesh we reioyce not in Christ Iesus and if we reioyce not in Christ Iesus we worship not God in the spirit and if we worship not God in the spirit we are not circumcised with the true circumcision and if we be not circumcised with the true circumcision we belong not to the couenant of grace O Lord blesse thy word vnto vs which now we haue heard with our outward eares Such of vs as it hath pleased thee to reclaime from any error in opinion or folly in life make vs carefull of reforming such errors and follies in others and such of vs as are yet holden with any error or folly we beseech thee so to frame vs after thy will that we may hearken vnto wisdome and incline our hearts to vnderstanding Remoue farre from vs all vaine affectation of our owne praises and open our mouthes to set forth thy praises so oft as shall bee meete for thy glory Weyne vs O Lord from all confidence in any outward thing whatsoeuer and settle all our confidence in thy selfe and on thy sonne Christ Iesus to whom c. LECTVRE LIII PHILIP 3. Vers 7.8 But the things that were vantage vnto mee the same I counted losse for Christ his sake Yea doubtlesse I thinke all things losse c. BVt the things c. In these words the Apostle goeth forward and shewes that albeit hee had as good cause and greater of confidence and reioycing in the flesh and in things without Christ then had either those false Teachers or the best of the Iewes whatsoeuer yet now since the knowledge of Christ Iesus and his righteousnesse was reuealed
the workes which go before and the workes which follow after faith For those are euill these are good workes those proceede from an impure heart these from an heart purified by faith those cannot please God these are pleasing and acceptable vnto God those are in iustice rewarded with death these are in mercy rewarded with life those euen the very best of them haue the nature of sinne and are wholly vnholy these are in part holy and may truely be called our inherent righteousnesse But for any part in that righteousnes whereby we are made righteous before God euen these workes which are the fruits of faith they haue no part at all in it They cannot hide or put away our sinnes they cannot endure the seueritie of Gods iudgement here they must giue place here they are to be iudged losse and dung The reason then why our very best workes are no part of our righteousnesse before God is because that in euery such view and examination of them they are to be iudged losse and euen dung So the Apostle counted such workes as he did euen then when he wrote these things and therefore much more are we to make the same account of whatsoeuer good workes we doe after that our hearts be purified by faith in Christ Iesus The exception which is taken against this doctrine from this place by some is this they say the Apostle doth not here speake of such workes as he did after he belieued but onely of such workes as he did before he belieued before his conuersion vnto Christ and therefore that hence nothing can be gathered against iustification by workes done after faith in Christ Iesus But how peruersly they falsifie the meaning of the Apostle your selues may easily iudge by that which already hath beene spoken For the Apostle hauing spoken in the former verse of such workes as he did before he belieued affirming of them that howsoeuer they seemed vantage vnto him before his conuersion vnto Christ yet afterwards hee counted them no vantage but losse for Christ his sake doth in this verse speake not onely of them but of all his workes generally whatsoeuer and whensoeuer done saying yea doubtlesse I thinke all things but losse c. It cannot be denied but that he spake in the former verse of such works as he did before he belieued And when he addeth vnto that this generall terme yea doubtlesse I thinke all things but losse doth he speak only of such workes as he did before Nay hauing spoken before of workes onely done before faith in this generall tearmâ— he includeth all workes both done before and after faith and iudgeth them all to be but losse and dung Againe as he said before that when once he came to the knowledge of Christ Iesus he counted those things losse which before seemed vantage vnto him so now he saith in the present that hee doth thinke all things but losse that he doth iudge all things to bee dung Which cannot otherwise be meant then of his present opinion and iudgement touching such workes as now presently he did Neither can it be said that is his present iudgement indeed but of such workes only as he did before he belieued For it is as himselfe saith his present iudgement as of such workes so of all workes generally the generall tearme being therefore added to comprise not onely those which hee had spoken of before but all others also For reply vnto which answere they crie out vpon vs for blasphemie and aâ—ke question vpon question to make some shew that they iustly charge vs with blasphemie For whereas we say that good workes done after faith are here meant by the Apostle and are iudged by him to be but losse and dung they aske whether we call the fruits of the spirit dung whether Paul gloried of dung when he said I haue fought a good fight I haue finished my course 2 Tim. 4. I haue kept the faith from henceforth there is laid vp for me a crowne of righteousnesse which the iust iudge shall giue me in that day What crown of righteousnesse is due vnto dung what iust iudge will vouchsafe to giue a crowne vnto dung what thankes wee owe vnto God for creating vs in Christ Iesus vnto good works if they be nothing else but dung And for conclusion they say that if the good workes of the faithfull be but losse and dung then are not good workes to be done or liked but to be disliked and neglected Thus they triumph in their iuglings and make a shew as if all they spake were Gospell whosoeuer said otherwise did nothing else but blaspheme But will ye see how they deceiue the world with a vaine shew of words wherein there is no substance All this faire flourish which they make is quickly beaten downe by that one distinction whereof I haue often told you and whereof they are not ignorant In good workes therefore we must vnderstand that there are 2. things to be respected the one their substance the other their qualitie The substance of the work I call the action it selfe is iudging the fatherlesse relieuing the oppressed defending the widow feeding the hungrie and the like The qualitie of the worke I call the confidence which men haue to be made righteous before God and to be saued by such workes Now these workes I say according to their substance are good as to iudge the fatherlesse to relieue the oppressed to defend the widow to feed the hungrie and the like are good workes holy workes workes commanded by God and workes rewarded by him But in respect of any confidence to be iustified before God by them or the like or to be saued by them they are to be iudged but losse and dung because as it is written he that reioyceth must reioice in the Lord which being so the answere to their demands is as possible as they thinke it impossible i. most easie 1. Therefore where they aske whether we call the fruits of the spirit dung we answere no. But we say that those good workes which according to the substance of the action are the fruits of the spirit are in respect of any merit or confidence to be reposed in them of righteousnesse or saluation by them to be iudged losse and dung Secondly where they aske whether Paul gloried of dung when he said I haue fought a good fight c. we answere no. He glorieth in his faithfulnesse and constancie in the worke of his ministerie not as putting any confidence of his righteousnesse or saluation in them for so they should be but dung but because he knew that his labour should not be in vaine in the Lord. Thirdly where they aske what crowne of righteousnesse is due vnto dung we answere none for the crowne of righteousnesse is due vnto our good workes not as they are from vs but as they are the worke of Gods spirit in vs neither so for any merit in them but only for his
iustified by them his wages is not counted by fauour but by debt and is not iustified by grace through faith Who then are iustified by faith euen they that disclaime righteousnesse by workes And who are they that are not iustified by grace through faith euen they that stand vpon their righteousnesse by their workes Wilt thou be pertaker of Christ his righteousnesse by faith thou must disclaime all righteousnesse by thy workes Wilt thou stand vpon thy righteousnesse by thy works thou canst not be pertaker of the righteousnesse of Christ by faith For there is no communion or fellowship betwixt them but as the Apostle saith of the election of the Iewes so I say of our iustification by the righteousnesse of Christ Iesus if we be pertakers of Christ his righteousnesse if we be iustified by grace Rom. 11.6 then not of workes or else were grace no more grace but if of workes it is no more grace or else were worke no more worke Wee must therefore disclaime all righteousnesse by workes if we will lay any claime vnto righteousnesse by Christ we must iudge all our workes to be losse and dung if we will winne Christ Let this then teach vs to beat downe euery thought and euery imagination of our hearts that exalteth it selfe against God and to bring into captiuitie euery thought vnto the obedience of Christ Let vs not thinke of the best workes that we doe aboue that is meet neither let vs beare our selues vpon them aboue that wee ought Let vs be filled with the fruits of righteousnesse but let vs not thinke them any part of our righâ—eousnesse before God If wee will be righteous before God we must be clothed with Christ his righteousnesse We cannot lay any claime vnto Christ his righteousnesse vnlesse we will disclaime our owne righteousnesse Let vs therefore humble our selues before God let vs acknowledge our selues to be sinners and the best things that wee doe to be so full of pollutions and imperfections that they cannot possibly abide the triall of Gods iudgement And seeing wee cannot winne Christ and be partakers of his righteousnesse vnlesse we iudge all things without him to be but losse and dung let vs with the Apostle iudge them to be dung that wee may win Christ let vs disclaime all righteousnesse by them that wee may bee clad with the righteousnesse of Christ So shall our vnrighteousnesse be hid and our sinnes couered and whatsoeuer imperfection is in vs it shall not be imputed vnto vs. Fourthly in that he addeth and may be found in him I note that another branch of his reason why hee iudgeth all things and so all his workes to be dung is that he might be found in Christ that is that when God shall come to iudge both the quicke and the dead and enquirie shall be made what euery man hath done in his body hee may be found in Christ not in Moses not in the flesh not in any thing but in Christ Whence I obserue that either wee must renounce all confidence in our owne righteousnesse and iudge euen our very best workes in that respect to be but losse and dung or else wâ— shall not be found in Christ in that last and great day For that which our Sauiour Christ spake in the dayes of his flesh vnto his Disciples then present with him hath now also his vse to this our purpose Mat. 16.24 If any man saith hee will follow mee let him forsake himselfe and take vp his crosse and follow mee Let him forsake himselfe Luk 14.33 that is let him forsake all that hee hath as Luke expoundeth it all outward prerogatiues touching the flesh In which place he signifieth that he that would bee his disciple must put off all carnall affections and renounce all carnall confidence and so reioyce in him alone as that no crosse nor any thing shall take his reioycing from him And euen so he that will be found in Christ in that day he must so reioice in Christ alone as that he haue confidence in nothing else but iudge them all to be losse and dung Otherwise as well might he be Christ his disciple which did not forsake all as hee may bee found in Christ in that day which doth noâ— iudge all his workes to be losse and dung in respect of any righteousnesse by them Let this also be another motiue vnto vs to disclaime all righteousnesse by our workes for as there is no righteousnesse by faith vnto him that claimeth righteousnesse by his workes as before wee heard so is there no saluation in that day vnto him that reposeth any confidence of his righteousnesse in his workes There is no condemnation saith the Apostle Rom. 8.1 to them that are in Christ Iesus Which as it is true in this life that they that are ingrafted into him by faith are freed from the Law of sinne and of death and so of condemnation so is it true that they that shall bee found in Christ Iesus in that day shall bee freed from the sentence of condemnation That therefore we may bee found in him and so freed from condemnation in â—hat day let vs with the Apostle iudge euen our best workes â—o be but losse and dung and disclaime all righteousnesse by our workes And surely this hath so preuailed with many great maintainers of iustification by workes that when death hath â—ummoned their iudgement and appearance they haue disâ—laimed all their owne works and all righteousnesse by them â—nd with heart and voice desired to be found in Christ in that â—ay I should now shew how wee may bee found in Christ in â—hat day O Lord our God open our eyes wee beseech thee that we â—ay daily more and more see and behold those infinite treaâ—ures of righteousnesse and saluation which are laid vp for vs in â—hy Sonne Christ Iesus As thou hast vouchsafed to make him â—nto vs righteousnesse and saluation so giue vs an heart to acâ—nowledge him our whole righteousnesse and the horne of â—ur saluation that disclaiming all righteousnesse by any works â—f our owne wee may daily more and more grow vp in thy â—onne and in that last and great day may be found in him LECTVRE LVI PHILIP 3. Verse 9. Not hauing mine owne righteousnesse which is of the law but that which is through the faith of Christ euen the righteosnesse c. NOw the Apostle goeth forward and hauing made this one branch of his reason why hee iudged all his workes generally to be dung that hee might hee found in Christ in that day now hee explicateth that phrase and manner of speech and shewes what it is to be found in Christ in that day which is to be found not hauing his owne righteousnesse which is of the Law but that which is through the faith of Christ c. Why then doth the Apostle iudge all things to be dung He doth so that he may be found in Christ in that day Yea but what needed him
speake vnto the eare then vnto the heart Are there not many whose preaching standeth rather in the inticing speech of mans wisdome then in plaine euidence of the spirit and of power If there be any that so vainly hunt after glory surely their glory shall vanish as smoake and shall wither as the greene hearbe Take heed therefore and beware of them for ye may not walke as they doe The last thing which the Apostle noteth in them is that they minde earthly things whereby the Apostle signifieth that their studie and delight and all their affections were seâ— on houses wealth friends commodities and the things whâ—ch are on earth and not on the things which are aboue Another note of false teachers and inordinate walkers Marke then and see who they are that are such and walke not as they doe but follow the blessed Apostle and such as walke so as he did LECTVRE LXX PHILIP 3. Vers 19.20 Whose glory is to their shame which minde earthly things But our conuersation is in heauen WHose glory is to their shame This is the fourth thing which the Apostle noteth in these many and inordinate walkers of whom he had told them often and now told them weeping that their glory is to their shame Whereby the Apostle signifieth both their great vanitie in seeking after honour and glory amongst men neglecting the true glory of Christ Iesus and likewise the end that should come of it which is that it should turne to their confusion and shame They sought the praise of men in the vanitie of their hearts and not of God but their glory in the end should turne to their shame Which one branch of the Apostles reason might well serue for a sufficient reason to moue the Philippians not to follow the example of these but to follow him and such others as walked so as they had him for an ensample Hence then I obserue another note of inordinate walkers whose example wee may not follow if we feare the reward of their walking if they vainly seeke after glory and estimation amongst men neglecting the glory and honour that commeth of God alone they are inordinate walkers and wee may not walke after them for that the glory which such men seeke shall be turned into shame It is a generall rule prescribed vnto all Christians that in all things they should alwayes seeke the glory of the Lord by the Apostle where he saith Whether yee eat or drinke or whatsoeuer yee doe 1 Cor. 10.31 Eph. 1.11 doe all to the glory of God For as he saith in another place wee are chosen in Christ that wee should be to the praise of his glory Whereunto agreeth that of Peter Wee are a chosen generation 1 Pet. 2.9 a royall priesthood an holy nation a peculiar people that wee should shew forth the vertues of him that hath called vs out of darknesse into his maruellous light And a notable president hereof wâ— haue in the example of our Sauiour Ioh. 8.50 who sought not his own praise nor the praise of men but the praise of him that senâ— him But as for seeking glory and estimation amongst men the Apostle hath plainely forbidde it Gal. 5.26 where he saith Let vs not be desirous of vaine-glory prouoking one another enuying one aâ—other 1 Thes 2.4.5.6 And in another place he protesteth against it saying So we speake not as they which please men but God which trieth our hearts neither did we euer vse flattering words as ye know nor coloured couetousnesse God is record neither sought we praise of men neither of you nor of others Yea and our Sauiour hath noted it to be a bitter roote of infidelitie or at least a great let to come vnto God where he saith Joh. 5.44 How can ye belieue which receiue honour one of another and seeke not the honour that commeth of God alone how can ye beleeue as if hee should haue said it is almost impossible surely it is a very great stoppe and hinderance vnto a man to come vnto God And the proofe thereof we see in certaine chiefe Rulers of the Iewes Ioh. 12.42.43 of whom it is said that they beleeued in Christ which was true only in a generalitie but they did not confesse him And the reason is added For they loued the praise of men more then the praise of God Thus then we see that generally we should in all things seeke the glorie of God and not vaine praise and glory amongst men So that the ambitious and vaine seeking after honour and glory amongst men neglecting the glory of God is a plaine note in all sorts of men of inordinate walking Now to descend from the generalitie vnto some particularitie did not this note amongst others plainely descrie those false Teachers which in Pauls absence seduced and bewitched those Churches which he had planted in the faith of Christ Iesus to be false Teachers Their debasing and disgracing of Paul in his absence their curious affectation of eloquence wisedome knowledge and learning as if they had all learning and all knowledge and Paul none at all their vaine ostentation that they had been conuersant with the Apostles and that they followed their footsteps saying that Paul had not seene Christ in the flesh nor had conuersed with the Apostles their ambitious desire to please the Iewes to creepe into credit with them and to worke Paul out of credit their aduancing and exalting of themselues aboue all others as if they were and none but they what else was it but to seeke their owne praise to haue honour of the Iewes and to be called of them Rabbi and what else did it but bewray them to be false Teachers Which albeit the Apostle do not in expressed termes vtter yet seemeth he vnto me to implie so much â—hen he saith 1 Cor. 2.4 That his preaching stood not in the intising speech of mans wisedome but in plaine euidence of the spirit and of power And againe when he saith 1 Thes 2.4 That he so spake not as they that please men but as God which trieth the hearts For in both these places I take it is signified that they that preach in the intising speech of mans wisedome they that speake to please men to be praised and had in honour of them thereby bewray themselues to be false Teachers And it is a iust thing with God that they which seeke the praise of men and not of God haue their praise with men but not with God and that with God their glory bee turned into their owne confusion and shame if not in this day in their owne conscience yet in that day when all faces shall gather blacknesse before him For then they shall see that all glory and honour is due vnto him that all true glory commeth from him and then shall they be ashamed that they sought not the honour that commeth of him alone and their shame shall be their euerlasting woe and confusion