dutie it appeareth that our conuersation should be in all holinesse as becommeth the Saints of God and citizens of hiâ— kingdome But most plaine to this purpose is that of ouâ— Apostle where he saith If yee be risen with Christ seeke those things which are aboue Colos 3.1.2 where Christ sitteth at the right hand oâ— God set your affections on the things which are aboue For in this place the Apostle sheweth most plainely that if we be risen with Christ by the vertue of his resurrection then we are in minde and affection euen while we are in the bodie to ascend vp into heauen and euen to dwell with him where he is at the right hand of God And why should it seeme strange vnto any that euen while we liue here in the bodie we should haue our conuersation in the heauens Where should the bodie liue but where the head liueth If then Christ which is our head and our life be in heauen we also which are the members of his bodie should haue our life in heauen where Christ which is our life is Againe where should the spouse loue and like to be but where her welbeloued bridegroome is Her heart and her soule should be so knit vnto him as that where he is there should shee be also Nay our Sauiour himselfe tells vs that where our treasure is there will our hearts be also Is then Christ in whom are hid all the treasures of wisdom and knowledge the treasure and ioy of our soules If he be Matt. 6.21 then where he is there will our hearts be also In bodie it must needs be that we walke on earth amongst the sonnes of men till our earthly house of this tabernacle be destroyed and we be clothed with our house from heauen But here we haue no abiding Citie Heb. 13.14 In token whereof we read that the holy Patriarchs dwelt in tents counting themselues onely pilgrims vpon earth and as guests in an Inne for a night and looking for a Citie hauing a foundation whose builder and maker is God Nay what else is here but a vale of misery and a valley of teares How are we here assaulted on euery side with the world the flesh and the Deuill How doe the wicked and vngodly of the earth take secret counsell together against vs saying come let vs roote them out that they be no more a people and that their name may be no more had in remembrance How doe the lust of the flesh the lust of the eyes and the pride of life swarme like grashoppers vpon the face of the earth How manifold are our necessities infirmities miseries distresses perils crosses troubles tentations afflictions losses griefes and anguishes both in soule and in bodie while we are in the bodie Euen such and so many that we haue great reason with our Apostle to sigh whiles we are in this tabernacle and to desire to remoue out of the bodie 2 Cor. 5.4.8 and to dwell with the Lord. Seeing then that here we are but pilgrims and strangers and haue no abiding Citie being that here is but a vale of misery and a valley of teares we are not here to pitch the resting place of our soules but liuing here in the bodie we are in heart and sole in minde and affection to haue our conuersation in heauen And that so much the rather because man that is borne of woman is but of short continuance here on earth Iob 14.1 and full of trouble and misery For wherein should yee haue ioy or peace or comfort in the Holy Ghost nay how should he not be swallowed vp of griefe and sorrow and vexation of the spirit if in soule he should not ascend into heauen and set his affections on the things which are aboue For thus it is that though our outward man be troubled yet our inward man is comforted though in bodie we be afflicted and distressed on euery side yet in our soules we haue peace and ioy of the Holy Ghost euen because our conuersation is in heauen whence it is that we looke not on the things which are seene but on the things which are not seene This point might be farther inlarged But by this it doth appeare that the children of God ought in this life to haue their conuersation in heauen walking as citizens with the Saints and of the houshold of God Will yee then see for your farther vse and instruction what manner persons yee ought to be in holy conuersation and godlinesse that liuing in the bodie yee may be said to walke as citizens of the heauenly Ierusalem and to haue your conuersation in heauen 1. If we will walke in this life as citizens of the heauenly Ierusalem and approue our selues to haue our conuersation in heauen we may not warre after the flesh or suffer our selues to be intangled with the affaires of this life For these two to minde earthly things and to haue the conuersation in heauen are as we see in this place so opposed the one vnto the other that the one is a plaine note of inordinate walkers and the other a sure token of our adoption into the sonnes of God to be partakers of the inheritance among the Saints Whereupon it is that the Apostle plainely protesteth against the one but cheerefully professeth the other 2 Cor. 10.3 Though saith he we walke in the flesh yet doe we not warre after the flesh And againe No man saith he that warreth he meaneth to God in the spirit and therefore the vulgar interpreter puts it into the text no man that warreth entangleth himselfe with the affaires of this life 2 Tim. 2.4 because he would please him that hath chosen him to be a souldier And the like is very vsuall But see how cheerefully hee professeth in this place that his conuersation is in heauen and in another place that his house is from heauen and in other places that he walkes in the spirit 2 Cor. 5.2 and mindes those things which are aboue This one thing then must we care if we will walke as citizens of heauen that we walke not after the flesh nor set our affections on the earth nor suffer our selues to be intangled with the loue of the world 1 Ioh. 2.15 For as Iohn saith if any man lâ—â—e the world or the things that are in the world the loue of the Father is not in him We must therefore so vse the world as though we vsed it not And in no case wee may so set our affections on any thing in this life that our soule should so cleaue vnto it as the soule of Shechem vnto Dinah the daughter of Iacob Gen. 34 26. for death will surely follow as it did vpon Shechem 2. If we will walke in this life as citizens of the heauenly Ierusalem and approue our selues to haue our conuersation in heauen we must so wrestle against all tentations and all assaults of the Deuill that hauing finished all
liue here in the body climing vp into heauen that when death comes and ye must remoue out of the body ye may dwell for euer with the Lord and be receiued into the full possession of that inheriâ—ance immortall and vndefiled which is reserued in heauen for you LECTVRE LXXII PHILIP 3 Verse 20.21 From whence also wee looke for the Sauiour euen the Lord Iesus Christ who shall change our vile body c. FRom whence This is the second Christian profession which the Apostle maketh in behalfe of himselfe and such others as walked as he did and it is of their expectation of Christ his second comming to saue them Which also yeeldeâ—h a reason why they haue their conuersation in heaâ—en Our conuersation saith the Apostle is in heauen And why so From heauen we certainly looke and wait for the appearing of our Lord Iesus Christ when hee shall come as a swiâ—â— Iudge against all them that haue made their bellie their Goâ— but as our Sauiour to giue vnto vs an inheritance among theâ— that are saued therefore our soule-conuersation is in heaueâ— where now Christ is and whence he shall come in that day tâ— saue vs. In that the Apostle saith from whence hee noteth thâ— place whence Christ his second comming shall be and consequently the place where now he is according to his humanitieâ— for there now he is whence at that day hee shall come sittinâ— now in glory at the right hand of the throne of God in heauen whence hee shall also come in glory to iudge both thâ— quicke and the dead Againe in that he saith from whence alsâ— wee looke for the Sauiour he signifieth their patient expectation and waiting for the appearing of our Lord Iesus Christ when he shall appeare the second time without sinne vnto saluation 〈◊〉 for Christ being then already descended from the bosome oâ— his Father and hauing offered vp himselfe without spot vnto God to take away the sinnes of such his chosen children aâ— through faith in his bloud haue their consciences purged from dead workes to serue the liuing God now they waited and looked for the promise of his second comming when he should come in the clouds to be glorified in his Saints but to render vengeance vnto them that know not God nor obey the Gospell of our Lord Iesus Christ Againe in that he saith from whence also wee looke for the Sauiour euen the Lord Iesus Christ he noteth the person of him whose second comming from heauen in the clouds they waited and looked for which is the Lord Iesus Christ the Sauiour The Lord who is to be feared hauing all soueraigne power giuen vnto him in heauen and in earth The Lord Iesus who is to be feared and loued hauing laid downe his life for vs to saue vs from our sinnes and to free vs from condemnation the due desert of our sinne The Lord Iesus Christ who is to be feared loued and reuerenced hauing as our Priest reconciled vs vnto God and as our Prophet instructed vs in the will of God Vnto all which the Apostle addeth this that further he calleth him the Sâ—uiour for that then in his second comming he should not only saue them and free them from sinne and condemnation which he did at his first comming in his humilitie but shouâ—d â—â—ue them and free them from death and corruption and â—ring them into the full possession of that inheritance purâ—hased in heauen for them So that yee see the generall point â—ere spoken of is Christ his second comming in glory the â—articular points are the place whence the second comming â—hall be the patient expectation and waiting of the faithfull â—or the second comming and the person of him that shall â—ome in this second comming which the faithfull so looke â—or Now let vs see what notes and obseruations wee may gaâ—her hence whereof to make some further vse and instruction â—or our selues The first thing which I note is the Apostles Christian proâ—ession which he maketh in the behalfe of himselfe and such others as walked so as he did touching the place whence they waited for the appearing of our Lord Iesus Christ They looâ—ed for the comming of the Lord Iesus Christ from heauen â—here they had set their affections where they had their soule-conuersation Hence then I obserue a ground of that point of an article of our faith wherein we beleeue that Christ shall come from heauen with glory to iudge both the quicke and the dead Whereunto also the Scriptures giue witnesse often elsewhere as where the Angels told the Apostles saying Act. 1.11 This Iesus which is taken vp from you into heauen shall so come as yee haue seene him goe into heauen and againe where the Apostle saith that the Lord shall descend from heauen with a shout 1 The. 4.16 and with the voice of the Archangell and with the trumpet of God and againe where our Sauiour himselfe tels his disciples Mat. 24.30 that the sonne of man shall come in the clouds of heauen with power and great glory But what needeth further proofe of this point It is a thing which wee all beleeue and confesse that Christ being ascended into heauen where he sitteth at the right hand of the throne of God shall come againe from heauen in his appointed time with power and great glory so that euery eye shall see him yea euen they which pierced him thorow and shall render vnto euery man according to that he hath done whether it be good or euill The vses which we are to make hereof are these First to beware of such false teachers as tell vs that the body of Christ is not only in heauen but in earth also in euery Kingdome in euery City in euery parish in euery loafe iâ— euery peece of bread and cup of wine where the sacrament iâ— receiued For doe wee looke that he shall come from heauen the second time with power and great glorie And shall weâ— not thinke that now he is there whence then hee shall come True it is that Christ as hee is God is not in heauen alone oâ— limited vnto any place but filleth all places being infinite and incomprehensible But as he is man so is he there alone whence hee shall appeare the second time vnto saluation for so it is written Act. 3.21 that the heauens must containe him vntill the time that all things bee restored And wat else is it but to destroy the nature of a true body to say that it may bee in diuers places at one time Let this for this time suffice vs Wee looke for Christ as he is man from heauen therefore as hee is man he is in heauen the heauen must containe him till all things be restored therefore he is alone in heauen hee hath a true body therefore hee cannot be in diuers places at once Beware therefore of such deceiuers that yee giue no place vnto their errour and trust perfectly that Christ sitteth at
it would and should As then it is better to be out of prison and to liue at libertie so is it better to die and to be with Christ than to liue in the body 5. Because in the body wee only know in part beleeue in part loue in part liue in part ioy in part and are blessed in part with all such graces of the spirit but when wee remoue out of the body then that which is in part shall be abolished As then it is better to know to loue to liue to ioy c. perfectly than only but in part so is it better to be loosed and to be with Christ where all these shall be perfected than to liue in the body where they are neuer but in part Lastly to passe ouer the rest in silence because it is better to be with God than with men in heauen than in earth in a state freed from sorrow sinne and temptation than in a state subiect to them all Job 14.1 for man that is borne of a woman is but of short continuance and full of trouble as Iob speaketh yea his life is as a warfare 7.1 Matt. 6.34 as the same Iob speaketh and as our Sauiour speaketh euery day of his life bringeth griefe enough with it neither hath his griefe an end till his life haue an end But blessed are the dead that die in the Lord Ap. 14.13 euen so saith the spirit for they rest from their labours and their workes follow them They rest from their labours inasmuch as all teares are wiped from their eyes no more death nor sorrow nor crying nor paine doth take hold of them and their workes follow them inasmuch as they are had in remembrance before God when all other things of our life leaue vs and forsake vs. I spare to enlarge this point further at this time Ye may easily conceiue what might be added Let this serue for a iust reproofe of them that are vnwilling to die For come now and let vs reason the case together What man is there among you that if hee were clothed only with ragged and torne and patched and worne and bad cloathes would not be willing to be vncloathed of them and to be cloathed with better And what else is this mortall and corruptible body but as ragged and rotten cloathes wherewith wee are cloathed Why should wee not then be willing to be shifted of those cloathes of this mortall and corruptible body and to bee cloathed with our house which is from heauen euen with incorruption and immortalitie Againe what man is there among you that if hee were in prison would not be willing to be set at libertie or being in a place where he is but a stranger would not be willing to be at home And what else is this sinfull bodie but as a prison of the soule wherein it is so shut that it hath no libertie till it returne vnto him that gaue it Or what else is this world but as a place wherein wee wander as pilgrims and haue no abiding Citie Why should wee not then be willing to remoue out of this prison of the bodie and to bee receiued into the glorious libertie of the sonnes of God or to loose anchor from this land wherein wee are but strangers and by death to saile towards heauen where is our home and our abiding Citie Where should the members ioy to be but with their head Where should the spouse desire to bee but with her husband Where should man whose breath is in his nostrils delight to bee but with him that is his life to see him as hee is and to liue in his continuall presence Surely whosoeuer thou art that art vnwilling to die thou doest not yet conceiue nor beleeue the blessed estate of them that die in the Lord thou hast not yet throughly learned this lesson that Christ is the husband of the Church that Christ is the life of his body that in the presence of Christ there is fulnesse of ioy and life for euermore for then wouldest thou willingly desire with the Apostle to bee loosed and to bee with Christ which is farre the best If the condition of the children of men and the condition of beasts were euen as one condition vnto them so that in their death there were indeed no difference or if after death there remained nothing but a fearefull expectation of iudgement then indeed thou haddest some reason to be vnwilling to die But now that Christ by death hath triumphed ouer death and made death vnto thee if thou belong vnto him a passage vnto life without death vnto ioy without sorrow vnto all blessednesse without any miserie why shouldest thou bee vnwilling to die Nay now a chip for death nay now most welcome death And so beloued let it be to euery one of vs. If wee belong vnto Christ there is no cause why wee should feare death and great cause there is why wee should embrace death Let vs therefore neuer feare death nor be vnwilling to die but whensoeuer the Lord his will is let vs be willing to be loosed and to be with Christ which is best of all LECTVRE XIX PHILIP 1. Verse 23. Desiring to be loosed and to be with Christ which is best of all NOw to proceed Against this which hath beene said it may be obiected that as no man is to put asunder the things which God hath coupled together as the soule and the body so no man is to desire that the things which God hath coupled bee sundred and therefore no Christian is to desire to die Whereunto I answer that it is true that no Christian is to desire simply to die nor to die to this end only that he may be rid of the miseries of this life nor to die otherwise than when the Lord his will is but yet he may desire to die and to be with Christ to die to this end that hee may bee with Christ to die when the Lord his will is and when his death may be for his glory 1 Reg. 19.4 So it is to be vnderstood of Elias that he desired to die when he praied and said It is enough O Lord take my soule for I am no better than my fathers And so wee say that a Christian may desire to die when the Lord his will is not for that death in it selfe is to be desired but because he desireth to be with Christ So that the thing which a Christian desireth simply and in it selfe is to bee with Christ neither doth he otherwise desire to be loosed but that he may be with Christ and so wee say he may desire to be loosed when the Lord his will is And thus much for this which is the chiefe point in these words whence ye see that a Christian in respect of himselfe may desire rather to die than to liue Other things there are which may not vnfruitfully bee noted in these words which I will only briefly touch
by the righteousnesse of Christ Iesus whose whole obedience in suffering death and fulfilling of the Law shall bee the couering of our sinnes and the cloke of our righteousnesse And let it teach vs to iudge all our workes in respect of that righteousnes whereby we are made righteous before God to be but losse and dung that we may be found in Christ not hauing our owne c. O Lord our God as thou hast vouchsafed to instruct vs in our true righteousnesse so vouchsafe by a true and liuely faith in thy sonne Christ Iesus to make vs partakers of that righteousnes Iudge not O Lord in that day by our own righteousnesse which is full of vnrighteousnes and vncleannesse but passing by our sinnes and our iniquities accept the righteousnes of thy sonne Christ Iesus for our vnrighteousnes that we being clothed with his righteousnes may be of the number of those vnto whom it shall be said Come yee blessed of my Father c. LECTVRE LVII PHILIP 3. Vers 10. That I may know him and the vertue of his resurrection c NOw the Apostle goeth forward and sheweth other reasons why he renounced all his owne merits as losse and dung and reioyced only in Christ Iesus 1. as we haue heard he did so that hee might gaine the righteousnesse of Christ by faith that was the first and principall gaine that he reckoned vpon by doing so 2. He did so for other aduantages that he reckoned vpon by doing so as â— he did so that he might know Christ 3. That he might know the vertue of his resurrection 4. That hee might know the fellowshippe of his afflictions and be made conformable vnto his death 5. That he might attaine vnto the resurrection of the dead What is the reason then why the Apostle hauing cause of confidence and reioycing in the flesh and in things without Christ doth renounce all things without Christ and reioyce only in Christ Iesus The reason is because reioicing in the flesh and in things without Christ is vnprofitable and hurtfull and contrariwise the renouncing of all things without Christ and reioycing onely in Christ Iesus is most profitable Why what profit comes thereby 1. Christs righteousnesse which is by faith 2. The knowledge of Christ 3. The knowledge of the vertue of his resurrection 4. The knowledge of the fellowshippe of his afflictions c. 5. The attaining vnto the resurrection of the dead All these vantages the Apostle reckoned vpon to follow his renouncing of all things without Christ and his reioycing onely in Christ Iesuâ— For so he saith that he iudgeth all things losse and dung that he may winne Christ and may be found in him c. as if these things could not be vnlesse he should do so All which vantages doe so follow the renouncing of all confidence in the flesh and reioycing onely in Christ Iesus as that these foure last doe issue and spring out of the first For being iustified by faith in Christ Iesus wee know Christ we know the vertue of his resurrection c. These being fruits issuing and growing out of that righteousnesse which is through the faith of Christ Thus much for the generall drift and meaning of these words Now for the more particular opening of these words wee must know that by the knowledge of Christ is here meant not such a knowledge as wherby we are able to talke of Christ of his birth of his life of his doctrine of his death and passion c. but such a knowledge as whereby we feele and proue in our selues and in our owne soules that hee is indeed our redemption our reconciliation our saluation and whatsoeuer else we haue heard or read or belieued of him in the Scriptures not a contemplatiue knowing knowledge of Christ but a liuely and experimentall knowledge of Christ in our owne soules Againe by the vertue of Christ his resurrection the Apostle meaneth that regeneration i. that dying vnto sinne and liuing vnto righteousnesse which is wrought in vs by the power of his resurrection 3. By the fellowshippe of Christ his afflictions the Apostle meaneth that partaking which Gods Saints haue with Christ of his afflictions for the glorie of Christ and the good of the Church and their owne conformitie vnto the death of Christ Lastly by attaining vnto the resurrection of the dead the Apostle meaneth that eternall weight of glory in the heauens which onely they obtaine that in this life know Christ by experience in their owne soules and by the power of his death and resurrection die vnto sinne and liue vnto righteousnesse and constantly endure such afflictions as the Saints of God are partakers of that so they may be conformable vnto the death of Christ who was consecrated through afflictions The summe of all is this the Apostle tells the Philippians that he hath no confidence in his merits or workes but onely reioyceth in Christ Iesus that so he may be iustified before God by Châ—ist his righteousnesse and that being iustified by his righteousnesse through faith in his name he may know Christ by a liuely feeling of him in his owne soule and may by the power of his resurrection die vnto sinne and liue vnto righteousnesse and may constantly with Gods Saints suffer such afflictions as Christ hath suffered and may be made conformable vnto Christ his death and at length may be receiued into that glory which is prepared to be shewed in the resurrection of the iust Thus then yee see that both these are the fruits of the righteousnesse of faith and that both the righteousnesse of faith and these fruits issuing out of it are all vantages which the Apostle counteth he hath hy renouncing all confidence in the flesh and reioycing onely in Christ Iesus Now let vs see what obseruations we may gather hence for our vse That I may know him This is one end wherefore the Apostle would bee found in Christ hauing his righteousnesse through faith and consequently wherefore he renounced all his owne merits and works and onely reioyced in Christ Iesus euen that he might know Christ For why iudged he his owne righteousnes to be but losse and dunge That he might winne Christ and be found in him not hauing his owne righteousnesse but the righteousnes of Christ through faith And why would he be found in Christ his righteousnesse through faith that he might know Christ This is the fruit of the righteousnes of faith and both of them are vantages which follow the renouncing of all confidence in the flesh and the reioycing in Christ Iesus But what Did not Paul know Christ Had he preached Christ so many yeares yet knew not Christ Had he planted so many Churches in the faith of Christ and yet knew he not Christ For answer herevnto to omit that knowledge which is by vision in heauen when we shall see him face to face we must vnderstand that there are two sorts of knowledge of Christ here on earth
vnto God but he is as dead vnto sinne and liâ—ing vnto God as if hee were already in the bosome of God â—ee doth not endeuour to runne forward from perfection to â—erfection but hee hath already attained vnto that whereat â—ther men are to runne So that as it is said of some Rom. 1.22 that when â—hey professed themselues to be wise they became fooles so may it â—e said of these that when they professe themselues to be perâ—ect they shew plainly that they are void of all Christian perâ—ction at least if the Apostles description of Christian perâ—ection may preuaile before theirs for by the Apostles deâ—cription it is cleare that indeed they are not come vnto any perfection in the schoole of Christ but are quite void of all Christian perfection The second vse which we may make of the former obseruation is that thence we may learne to trie what perfection we are growne vnto in the schoole of Christ For doe wee reioyce only in Christ Iesus renouncing all our owne righteousnesse which is by workes and quietly reposing our selues in his righteousnesse through faith in his bloud Doe wee feele in our selues a dying vnto sinne and a liuing vnto God in righteousnesse through the vertue of Christ his death and resurrection by the power of the spirit regenerating vs vnto a liuely hope in Christ Iesus Doe wee in our soules feele and from our hearts acknowledge our regeneration and our sanctification by the contagion of the flesh to be so vnperfect as that wee finde in our selues many wants and many imperfections Doe wee labour and endeuour to grow in grace and in the knowledge of our Lord and Sauiour Iesus Christ to be perfect as he is perfect to be holy as hee is holy and to proceed from strength to strength vntill we become perfect men in Christ Iesus Here is the substance of that perfection which oâ—â— good God requireth of vs in this life If it be thus with vs we may assure our selues that we haue well profited in the schoole of Christ and that we are growne vnto very good perfection There was a time indeed when it was said vnto vs This doe and thou shalt liue and againe Cursed is euery one that continueth not in all things that are written in the booke of the law to doe them and in this time there was no perfection but in the perfect fulfilling of the whole Law of God so that all of vs were vnder the curse and all of vs were in thrall vnto that mortall enemie of mankinde the deuill because it was impossible for vs to fulfill the Law of God But when it pleased the euerlasting King of glory in infinite mercy towards vs to send his owne Sonne in the similitude of sinfull man for sinne to condemne sinne in the flesh then this thrall vnto Satan this curse of the Law this yoke of the Law which neither we nor our fathers were able to beare was taken from our shoulders for that which the Law required of vs but which was impossible for vs to performe Rom. 8.3 that Christ Iesus himselfe fulfilled in our flesh that the righteousnesse of the Law might be fulfilled in vs which walke not after the flesh but after the spirit And now if by faith wee put on Christ Iesus and his righteousnesse and by the vertue of his resurrection die vnto sinne and liue vnto righteousnesse and acknowledging our owne wants and imperfections doe studie and endeuour daily more and more to liue righteously and soberly and godly in this present world this is the perfection which Christ requireth of vs. A blessed sending of such a Sonne and a blessed birth of so sweet a Sauiour worthy to be celebrated by a perpetuall remembrance for euer The sending of him vnto vs was the greatest token that euer was of God the Fathers loue towards vs and his comming into the world in the similitude of sinfull flesh was the ioyfullest comming that euer was so ioyfull that an Angell from heauen brought the tidings thereof and therein of great ioy that should be to all people that a multitude of heauenly souldiers praised God thereat and said Glory be to God in the high heauens and peace in earth and towards men good will that certaine wise men came then from the East Country to worship him that the shepheards when they had seene the babe with his mother published abroad the thing that was told them by the Angell of that childe that Simeon taking him in his armes praised God and said Lord now lettest thou thy seruant depart in peace c. and that Anna spake of him to all that looked for redemption in Ierusalem Of which most â—oyfull birth wee at this time doe celebrate a most ioyfull remembrance and should so celebrate it euen as these holy Saints of God did not in excesse of banquetting and feasting not in immoderate gaming and sporting not in idlenesse or wantonnesse but in honouring of his name in singing vnto him praise and thanksgiuing and in telling of his saluation from day to day So did they celebrate his birth as wee haue heard and so should wee celebrate the remembrance of his birth All other celebration is rather an heathenish imitation then any religious obseruation Let vs therefore as at all other times so at this time sound out his praises in the middest of the great congregation who hauing fulfilled that for vs in his flesh which wee could not doth now require of vs no more then he giueth vs for he requireth of vs perfection and he giueth vs perfection not an absolute perfection but such as he requireth of vs in this life To come then againe vnto our point will we trie how wee haue profited in the schoole of Christ and vnto what perfection wee are growne Sift the points and see If wee haue faith in Christ Iesus whereby wee take hold of his righteousâ—esse if wee feele in our selues the vertue of Christ his death and resurrection by the death of sinne and the life of righteousnesse if in heart and voice through a Christian feeling thereof we acknowledge our owne imperfection and if thereupon wee labour to increase in holinesse and righteousnesse with all godly increasing then haue wee well profited in the schoole of Christ and then are wee growne vnto good perfection For as I told you before this is the substance of that perfection which God requireth of vs in this life Howbeit this withall wee must note that there be degrees in this perfection for when by Gods mercy we are come so farre that the spirit beareth witnesse vnto our spirit that in some measure we haue attained vnto all these points of Christian perfection yet may we not here stand still but we must goe forward from grace vnto grace Vntill wee come vnto the marke at our races end wee must runne forward and daily grow from perfection to perfection We must labour daily to increase in faith that we may daily
things which are on the earth and as here our Apostle saith we may not mind earthly things to set our studie and our delight thereon For if we doe then shall we be of those many which the Apostle here speaketh of and whom he would that we should not follow yea if wee minde earthly things wee shall fall into tentation and snares and into many foolish noysome lusts which drowne men in perdition and destruction Let vs not therefore follow the example of them which mind earthly things let vs not set our affections on the things which are on the earth let vs vse them and let vs labour to vse them to Gods glory but let vs not set our hearts vpon them nor suffer our selues to be entangled with them Let vs giue our hearts vnto our God let vs set our affections on things which are aboue and let our conuersation bee in heauen which is the next point to be handled LECTVRE LXXI PHILIP 3. Verse 20. But our conuersation is in heauen from whence also we looke for the Sauiour euen the Lord Iesus Christ FOr our conuersation This is the second reason which the Apostle vseth to moue the Philippians to follow him and such others as walke so as they haue him for an ensample For so it is deliuered in the originall as a reason for our conuersation c a reason I say not of that which immediatly went before but a reason of his exhortation in vers 17. where it is said brethren be yee followers of mee c. yet so that the reason is drawne from the antithesis of that which went immediatly before In these words then we haue the second reason of the Apostles former exhortation drawne from the antithesis of that which immediatly went before For as in the former reason he shewed that they were not to follow those false teachers which walked otherwise then they had him for an ensample both by their studie and by their end which was damnation so now he sheweth that they are to follow him and such others as walke so as they haue him for an ensample both by the cleane contrary course of studie which he and such as he is follow and by the contrary end which is glorification This then is the manner of the Apostles proceeding His exhortation is brethren be yee followers of me c. His reason is for our conuersation or our Citie whereof we are citizens is in heauen not in earth that we should minde earthly things or make our God our belly but in heauen from whence also we looke for the Sauiour euen the Lord Iesus Christ by whom we looke for another reward of our walking then that which the wicked haue euen the glorification of our vile bodies by that his powerfull working whereby he is able to subdue c. In this reason then I note these three principall points shewing themselues in a threefold profession which the Apostle maketh in the behalfe of himselfe and such others as walked as he did The first is a Christian profession of their present conuersation in these words for our conuersation c. The second is a Christian profession of their expectation of Christs second comming to saue them in these words from whence also c. The third is a Christian profession of their certaine hope of the glorification of their vile bodies by the powerfull working of Christ in these words who shall change our vile bodies c. Now touching their present conuersation the Apostle maketh this Christian profession our conuersation is in heauen which is as if the Apostle should haue said It is not so with vs as with those false teachers newly mentioned For they as men of this world minde earthly things and set their delight and affections thereon but we carry and behaue our selues in this life as citizens of the heauenly Ierusalem setting our affections on the things which are aboue For so the words in the originall are as if we should thus read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our Citie whereof we are citizens and whereunto we haue right is in heauen So that his meaning is that they carry and behaue themselues and so conuerse here in this life as citizens of the heauenly Ierusalem minding that and the things which beseeme that Touching the second point namely their expectation of Christ his second comming to saue them the Apostle maketh Christian profession when he saith from whence which is as if our Apostle should haue said a reason why our conuersation is in heauen is because from heauen we certainely looke and waite for the appearing of our Lord Iesus Christ when he shall come as a swift iudge against all them that haue made their belly their God but as our Sauiour to giue vs an inheritance among them that are saued In the last verse the Apostle maketh a Christian profession of their certaine hope of their glorification whereof more particularly hereafter Now let vs see what obseruations we may gather hence for our owne vse and instruction The first thing which I note is the Apostles christian profession which he maketh in the behalfe of himselfe and such others as walked so as he did touching their present life and conuersation which is that they caried and behaued themselues in this life as citizens of heauen setting their affections on the things which are aboue Whereof the Apostle maketh profession to this end that hereby the Philippians might be induced to follow him and such as he was that seeing their conuersation to be such and so holy in comparison of others they might make their choice of following them and haue their conuersation such as they heard and law that theirs was Hence then I obserue what the life and conuersation of God children ought to be in this vale of misery and valley of teares we should carry and behaue our selues here as pilgrims here on earth and hauing our Citie in heauen as citizens of the heauenly Ierusalem fixing our faith hope and loue there setling our thoughts desires and affections there hauing our hearts mindes and wiâ—lâ— there and liuing vnder the lawes that are giuen and kept there This our Apostle sheweth in the first chapter of this Epistle where he exhorteth the Philippians Phil. 1 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saying Onely let your conuersation be as it becommeth the Gospell of Christ Where the Apostle vseth the word whence this word here vsed is deriued And the exhortation implying a dutie it is as much in effect aâ— if he had said that we ought so to walke as citizens of the Saints and of the kingdome of God holding on in that course which beseemeth the profession of the Gospell 1 Pet. 1.15 The like exhortation also the Apostle Peter maketh where he saith As he which hath called you is holy so be yee holy in all manner of conuersation because it is written be yee holy for I am holy Which exhortation likewise implying a
things wee may stand fast For so shall we indeede walke as citizens of the houshold of God if our case being as our Apostles was wee can say with our Apostle 2 Cor. 4.8.9 wee are afflicted on euery side yet are wee not in distresse in pouerty but not ouercome of pouerty we are persecuted but not forsaken cast downe but we perish not Thus we make a good tryall of our selues and shew plainely that we walke not as men simply but as men of God For it cannot be that we should not be tempted and assaulted that we should not haue fightings without and terrors within 2 Cor. 7.5 as the Apostle professeth he had Nay if we be without such corrections whereof all Gods children are partakers Heb. 12.8 we are bastards and no sonnes But if we at such times shall take vnto vs the whole armour of God if we shall girde vnto vs the sword of the spirit which is the word of God as our blessed Sauiour for our example did Matth. 4. we shall be sure to quit our selues like men and to quench all the fiery darts of the Deuill It may be indeede that after yee haue fled from vs by thus resisting him he will againe assault vs. And so we see he did with our blessed Sauiour in the place mentioned He left him not with once or twise but againe and againe and againe hee tempted him We must then as he did still resist him and still fight against him with the sword of the spirit So shall we fight with Michael and Michael shall fight with vs against the Dragon Heb. 2.18 and we shall preuaile for in that he was tempted he is able and will also succour them that are tempted This then must be another care that we must take if we will walke as citizens of heauen that in all tentations and troubles whatsoeuer we may stand fast for so shall we be good citizens indeed if whatsoeuer battery be laid against vs still we stand vpon our guard and hold out euery enemy 3. If we will walke in this life as citizens of the heauenly Ierusalem and approue our selues to haue our conuersation in heauen we must yeeld our selues to be guided and gouerned by the lawes of that Citie and to liue in all obedience vnder those lawes which are giuen and kept there for euery citizen is to be gouerned by the lawes of his Citie and to yeeld all obedience thereunto As then the Angels in heauen are alwaies ready to obey execute his wil going when he biddeth and returning when he calleth so we as dutifull obedient children should with all willingnes and cheerefulnes apply our selues vnto his sacred will neuer attempting any thing contrary thereunto For if when he sets it downe as a law that we flie that which is euill and doe that which is good c we contrariwise flie that which is good and follow that which is euill we are no more citizens but plaine rebels we haue no conuersation in heauen but we plainely fight against heauen and against God This then must be a third care that we must take if we will walke as citizens of heauen that we yeeld our selues to be gouerned by the lawes of that Citie and liue in all obedience vnder those lawes which the King of heauen hath giuen and commanded to be kept Otherwise how can we say that our conuersation is in heauen if we submit not our selues vnto the lawes and conforme our liues vnto the will of our father which is in heauen 4. And lastly if we will walke in this life as citizens of the heauenly Ierusalem and approue our selues to haue our conuersation in heauen we must in heart in minde and in soule ascend vp thither our thoughts our desires and our affections must be setled there our faith hope and loue must be rooâ—ed and grounded there By faith we must alwaies be looking vnto Christ Iesus the author and finisher of our faith where he is set at the right hand of the throne of God In hope we must alwaies waite for that inheritance immortall and vndefiled and that fadeth not away reserued in heauen for vs. In loue we must alwaies be fast tied vnto him who is loue it selfe whom we haue not seene and yet loue him and in whom now though we see him not yet doe we beleeue and reioyce with ioy vnspeakable and glorious Our affections must alwaies be set on the things which are aboue Our desires must alwaies runne on the things that belong vnto our peace Our thoughts must alwaies be musing of the iudgements of his mouth Our hearts must alwaies be lift vp vnto the Lord. Our soules must there alwaies repose themselues where true ioyes are to be found And our minds must alwaies be occupied in the meditation of those ioyes which are prepared to be shewed in the last time For thus though we be absent in body from the Lord yet euen whiles we are in the body we are and dwell with the Lord. And vnlesse we thus be and dwell with the Lord we cannot say that our conuersation is in heauen no more then we can say that our hearts cleaue stedfastly vnto the Lord when they are set on riches and on the pleasures of this life Now then that yee see that yee ought to haue our conuersation in heauen and likewise how to walke to haue your conuersation in heauen it behooueth you men and brethren to looke vnto it whether your conuersation be such as it ought and whether it be where it ought to be Looke vnto the earth how yee are minded towards earthly things looke vnto the tentations of this life how fast yee stand against them looke vnto the law and will of God how yee conforme your selues vnto it looke vnto the things which are aboue how in heart and soule yee are affected toward them and hereby try whether yee can say with the Apostle our conuersation is in heauen If thou hast so vsed the things of this life as that thoâ— hast not too too much loued the world nor the things thaâ— are in the world if thou hast manfully resisted the tentationâ— of this life and ouercome them if in holy obedience thoâ— hast conformed thy life vnto the will of thy God if being absent in body from the Lord thy soule thine affections haue beene set on the things which are aboue where true ioyes alone are to be found what a comfort may it be vnto thy soule to haue such a testimonie that thy life and conuersation hath beene in heauen O but here will the good soule say I meane the troubled and afflicted soule True indeed I might be comforted if I found it thus with me but thus it is with me though I haue not wholly minded earthly things yet haue I minded them more then I should though I haue withstood such tentations as haue assaulted me yet in great weaknesse though I haue delighted in the law
the right hand of the throne of the maiestie in heauen hauing no corporall presence elsewhere and that from thence hee shall come to render vengeance vnto the wicked and to be glorified in his Saints Secondly this should teach vs to beware of such mockers as walke after their lusts and say Where is the promise of his comming The holy Ghost hath said it that he shall come from heauen the second time with power and great glory And hath hee said it Act. 1.7 and shall it not come to passe It is not for vs to know the times and the seasons which the Father hath put in his owne power Mat. 24.36 Nay Christ himselfe saith Of that day and houre when he shall come know th no man no not the Angels in heauen but God only Nay Christ himselfe as he is man knoweth it not Wee know perfectly 1 Thes 5 2. which is enough for vs to know that the day of the Lord shall come euen as a theefe in the night Now if the good man of the house knew at what watch the theefe would come Matth. 24 43. he would surely watch for that time but would be very secure for other times It is enough therefore for vs to know that he shall come And this that we know that he shall come but know not the time when should exercise our faith and patience bridle our curiositie and containe vs in the feare of God in godlinesse and in all watchfulnesse at all times lest hee come vpon vs at vnwares and finde vs without oile in our lampes either beating our fellow-seruants or eating and drinking with the drunken or running after noisome lusts and the foolish cares of this life The Lord is not slacke concerning his promise as some men count slacknesse but is patient towards vs 2 Pet. 3 9. Heb. 10.37 and would haue all men to come to repentance Yet a very little while saith the Apostle and he that shall come will come and will not tarrie Beware therefore of such mockers as in scorne and derision say Where is the promise of his comming Watch yee and pray continually that yee may be counted worthy to escape all the things that shall come to passe vpon such mockers and that ye may stand before the sonne of man The third vse which we are to make hereof and whereat our Apostle especially aimeth is that hence we should learne to haue our conuersation in heauen For doe wee looke that the Sauiour shall come the second time from heauen Great reason then that wee should haue our conuersation in heauen that in heart minde and soule wee should ascend thither that our faith hope and loue should be rooted there that our thoughts desires and affections should be settled there Had Daniel reason to open his windowes towards Ierusalem Dan. 6.10 and to pray towards it three times a day because of Gods promise vnto his people when they should pray toward that Temple And is there not farre greater reason for vs that wee should alwayes lift vp our hearts vnto the Lord and haue our soule-conuersation in heauen from whence wee doe looke for our blessed Sauiour The children of light herein may learne a lesson of the children of this world and of the children of darknesse for where is the merchants minde but where his goods are and where he hopes for commoditie where is the husbandmans heart but on his haruest and where hee lookes for the fruit of his labours Where are the affections of the voluptuous or ambitious man set but where the things are which their soule most desireth Where else then should the Christian mans conuersation be but in heauen from whencâ— we looke for the Sauiour euen the Lord Iesus Christ Let vâ— not then with Ruben and Gad and halfe the Tribe of Manasseh desire to tarie on this side Iordan without the Land of promise but let vs go into the heauenly Canaan and dweâ—l there and walke as Citizens of the heauenly Ierusalem If we count that we haue our treasure in heauen let vs also haue our hearts in heauen Otherwise wee shew plainly that wee haue not our treasure in heauen Mat. 6 21. For as our Sauiour tells vs where our treasure is there will our hearts be also There Christ is thence we looke for the Sauiour therefore euen while wee are at home in the body let vs haue our soule-conuersation there in heauen where he dwelleth and whence wee looke for him The second thing which I note is in the person of the Apostle and others like vnto himselfe For here ye see that the Apostle in behalfe of himselfe and such others as walked so as he did professeth that they looked for the Sauiour euen the Lord Iesus Christ which their expectation plainly argued the feruent desire and earnest longing which they had for the appearing of Christ the second time vnto saluation Whence I obserue the gladsome expectation of the faithfull children of God for the second comming of Christ when hee shall come in the cloudes of heauen to iudge both the quicke and the dead They looke and waite for it their soules long after it Rom. 8.19 and with lift vp hearts and voices they crie and say How long Lord holy and true come Lord Iesus come quickly It is said in the Epistle to the Romanes that the feruent desire of the creature waiteth when the sonnes of God shall be reuealed The word signifieth an earnest waiting of the creature such as is the waiting of them that are set in a watch-tower to descrie when the sonnes of God shall be reuealed i. when it shall be manifestly knowne not onely vnto themselues by faith but vnto men and Angels that they are the sonnes of God 1 Ioh. 3.2 For as Iohn speaketh Now we are the sonnes of God but yet it doth not appeare what we shall be and we know that when hee shall appeare we shall be like him for we shall see him as he is And as our Apostle speaketh Colos 3.3 when Christ which is our life appeareth then shall we also appeare with him in glory For then shall hee change our vile body that it may be fashioned like vnto his glorious body So that the time for which the creature waiteth is the second comming of Christ Doth then the creature euen the heauen and the earth which God created in the beginning waite with such a feruent desire that they sit as it were in a watch-tower continually beholding when Christ shall appeare the second time vnto saluation How great then and gladsome may we imagine the expectation of the faithfull children of God to be for the second comming of Christ when they shall not onely be renued as the creature but haue a full complement of euerlasting blessednesse And therefore the Apostle addeth and not onely the creature but we also Rom. 8.23 yea we much more which haue receiued the first fruits of the
him in heauen in the perfect state of blessednesse Yea but doth not the Preacher say Eccl. 3.19 that the condition of the children of men and the condition of beasts are euen as one condition vnto them If then there be no resurrection of the bodies of beasts after this life how doe we say that there is any resurrection of the bodies of men The meaning of the Preacher is that man is not able by reason and iudgment to put a difference betweene the dying of man and beast as by his eye to iudge otherwise of a man being dead then of a beast being dead But neither he there speakes of mans estate after death neither what we know by the word of God touching the condition of man and of beast For thence we know that the spirit of man ascendeth vpward when it leaueth the body and that the spirit of the beast descendeth downeward to the earth and that the body of the beast sleepeth for euer in the dust but the body of man shall be raised vp at the last day vnto life euerlasting in the heauens How then doth the Apostle say 1 Co. 15.10 that flesh and bloud cannot inherit the kingdome of God There the meaning of the Apostle is that the naturall body as it is now subiect to sinne and corruption cannot inherit the kingdome of God vntill it be glorified forasmuch as none vncleane thing entreth into it This therefore is it that we teach Christ shall raise vp our vile bodies in the last day and make them like vnto his glorious body and so possesse vs in soule and body of that kingdome prepared for vs from before all beginnings Here then is a notable comfort for all Gods children that not onely our soules after this life ended shall goe vnto God that gaue them but our bodies likewise in the last day shall be raised vp againe and be made like vnto Christ his glorious body that our soules and bodies being vnited together wee may liue for euer with him in his kingdome of glory For hereupon thus we may resolue with our selues What though I be afflicted and tormented What though my miseries be as many and grieuous as Iobs were What though I bee racked torne in peeces with wilde horses my body cast to the birds of the aire to the beast of the land or to the fishes in the sea I know that after this life ended there will follow a ioyfull resurrection Thus Iob comforted himselfe amidst all his extremities Iob. 19.25.26.27 saying I know that my Redeemer liueth and that he shall stand the last on the earth and though after my skin wormes destroy this body yet shall I see God in my flesh whom I my selfe shall see and mine eyes shall behold and none other for me though my reines be consumed within me And so we read that the Saints of God mentioned to the Hebrues comforted themselus Heb. 11.35 For when they were racked and tormented they would not be deliuered and why because they looked for a better resurrection Whatsoeuer therefore trouble affliction aduersitie misery death doe befall vs or our friends let vs comfort our selues in this that there shall be an end of all troubles when all teares shall be wiped from our eyes and that there shall be a ioyfull resurrection in the last day and glorification of our mortall bodies My third obseruation hence is that the resurrection of bodies vnto glorification is only of them whose soule-conuersation in this life is in heauen For albeit in the resurrection not only the sheepe but the goats not only they that haue done good but they that haue done euill shall rise againe with their bodies yet the one only vnto euerlasting ioy and glory the other vnto euerlasting woe and miserie So saith Iohn Ioh. 5.29 They shall come forth that haue done good vnto the resurrection of life and they that haue done euill vnto the resurrection of condemnation The same also is most plaine by that separation of the sheepe from the goats in the last day where it is said Matt. 25. that the one shall stand at his right hand the other at his left that the portion of the one shall be with the Saints of God in heauen the portion of the other with the deuill and his Angels in hell that the one shall goe into life eternall the other into euerlasting paine Whereof we are to make this vse that if we will haue our part in the second resurrection after this life vnto glory wee must also haue our part in the first resurrection in this life vnto grace In this life wee must rise from the death of sinne vnto the life of God in righteousnesse and true holinesse if in that day wee will rise from the power of the graue vnto life euerlasting and blessednesse in the heauens Apoc. 20.6 For blessed and holy is he yea only blessed and holy is he that hath his part in the first resurrection for on such the second death hath no power Let vs therefore follow the counsell of Peter let vs amend our liues Act. 3.19 and turne vnto the Lord that our sinnes may be done away when the time of refreshing shall come from the presence of the Lord. Let vs in this life grow vp in grace that in that day we may rise vp in glory Thus much of the third point viz. what Christ in that day shall raise and glorifie The fourth thing which I note is touching the manner how Christ shall in that day glorifie our vile bodies namely by changing not the substance of our bodies but by changing our vile bodies and fashioning them in qualitie like vnto Christ his glorious body Whence I obserue what shall be the glorified bodies of the Saints of God wherein at the hearing of his voice and the sound of the trumpet they shall rise in that day And this it is Our corruptible bodies shall be raised vp in incorruption our mortall bodies shall be raised vp in immortalitie our bodies which were vile carcases shall be raised vp in glory our bodies which were weake shall be raised vp in power our bodies which were naturall needing foode raiment rest sleepe physicke and the like shall be raised vp spirituall needing none of these things but being as the Angels of God exempt from all wants and infirmities of this life Our bodies in substance in figure in lineaments and in members shall be the selfe-same that they were in this life inasmuch as in these there was no change by the sinne of our first parents but in such vile qualities as by sinne they were poisoned and infected with they shall so be changed as hath beene said And this is the glorification of our bodies in that day He that shall come to be glorified in his Saints shall thus change the vilenesse of our bodies and fashion them like vnto his owne glorious body Of this glorification Daniel speaketh where he saith
to anger abundant in goodnes and truth reseruing mercie for thousands and not making the wicked innocent the most mightie God vnto whom al power is giuen in heauen and in earth who sitteth in heauen and beholdeth the earth and seeth whatsoeuer is done among the sonnes of men our Lord by right of creation in that he made vs of nothing when we were not our Lord in the right of redemption in that when we were bondslaues vnder hell death and damnation he payed the ransome of our redemption and freed vs from the bondage of sinne and Satan and our Lord in the right of soueraignty to rule and gouerne vs by his Spirits to saue and defend vs vnder his wings he is at hand neare about our paths and about our beds pitcheth his tents round about vs and giueth his Angels charge ouer vs he is at hand neare to behold our sufferings and our wrongs Exod. 3.9 as himselfe saith I haue seene I haue seene the affliction of my people which is in Egypt whereâ—nto the Egyptians oppresse them Neare to heare vs when we call vpon him as himselfe saith Call vpon me in the day of trouble Psal 50.15 and I will heare thee and thou shalt glorifie me Neare to deliuer vs from the wrongfull dealings of men and therefore the Prophet prayeth vnto him O deliuer me from the wrongfull dealings of men and giue me not ouer vnto mine oppressours Neare to saue vs vnder his feathers in euery needefull time of trouble for so the Psalmist saith The Lord will be a defence for the oppressed Psal 9.9 euen a refuge in due time of trouble Hereof Iacob had experience when Laban persecuted him in that the Lord curbed Laban when he said vnto him Genes 31.24 Take heede that thou speake not to Iacob ought saue good Hereof Ioseph had experience in his danger by his brethren in that the Lord first by Reuben saued him that he was not slaine and after that he was sold made him Ruler of Pharaohs house and of all his substance Genes 37.41 Hereof the children of Israel had experience when Pharao oppressed theÌ„ in that the Lord Exod 3. when their crie for their bondage came vp vnto him deliuered them out of the house of bondage by the hands of Moses and Aaron Hereof Daniel and his companions had experience when they were traduced vnto the king in that the Lord shut the mouthes of the lions that they hurt not the one Dan. 6.22.3.27 and abated the heate of the fire that it had no power ouer the bodies of the other Hereof the Disciples of Christ had experience when they were cast into prison in that the Lord sent his Angell vnto them and deliuered them out of prison Acts 5.19 And hereof the children of God haue continuall experience in that the Lord helpes them to right when they suffer wrong feedeth them when they are hungrie Psal 146. looseth them when they are in prison giueth them sight when they are blinde raiseth them when they are fallen keepeth them if they be strangers relieueth them if they be fatherlesse or widdowes and maketh all their beds in their siâ—kenesse And hereupon Dauid resolued and said Psal 3.6.27.3.23.4 I will not be afraid though ten thousands of people beset me round about nay though an hoste of men were laid against me yet shall not mine heart be afraid nay though I walke through the valley of the shadow of death I wil feare no euill And why for thou art with me saith the Prophet thou O Lord art with me and therefore whosoeuer be against me in what danger soeuer I be I will feare no euill This then to know that the Lord is with vs and that he is alwaies neare at hand to heare vs and to helpe vs should quiet vs as of all feare so of all perturbations of the minde so that we should patiently brooke whatsoeuer might otherwise stirre vs vnto impatiencie How is it then that vpon euery occasion we are so vnpatient and haue so little hold of our selues If any man thwart or crosse vs if any man harme or wrong vs if any man taunt or mocke vs if any man reuile or speake euill of vs if anie man offer vs any hard measure in word or in deed how do we bite vpon the bridle and stomacke the matter One abuse must be quit with another one wrong with another one mischiefe with another or else we think we haue neuer plaied the men But if we be falsly accused before the Iudge of theft murder sedition treason or the like if we be wrongfully scourged imprisoned racked or tormented if we be cruelly or deceitfully turned out of house and home lands and liuing and all that we haue O how then are our soules disquieted within vs and how do our hearts burnt within vs till we be auenged of such as haue thus dealt with vs Here must reuenge be sought by bloud death and if there be any further reuenge then this And tell me I pray what is the cause of such impatiencie in these and the like cases yea oftentimes when the Lord his hand is vpon vs in pouertie sickenes and the like Is it not euen hence because either we know not or remember not that the Lord is at hand Yes verily it is the ignorance or forgetfulnesse of the Lord and of his prouident watchfulnesse ouer vs that makes vs fret and fume and like the dogge runne vpon the bone that is cast at vs. We know not or we remember not that vengeance is the Lords and that he hath promised that he will repay and reward the wicked after their deseruing and therefore forsooth when we thinke there is cause we will be disquieted we will kill and slay and we will be auenged For if we knew or remembred that vengeance is the Lords and that he wil repay we would patiently passe by the contumelies and wrongs of men and leaue them to the Lord that iudgeth righteous iudgement We know not or we remember not that the Lord is neare vnto all that call vpon him in truth to heare and help vs in all dangers if we patiently waite vpon him that we may be safe vnder his feathers and therefore forsooth when troubles assault vs or the sorrows of death compasse vs about we thinke we do well to be as vnpatient as Ionas was angrie for his gourd For if we knew or remembred that he is at hand at euerie needfull time of trouble to helpe vs our soules would patiently wait vpon the Lord vntill he should helpe vs. Eyther we thinke not of the Lord and of his watchfull prouidence ouer vs to saue and defend vs and to auenge our sufferings and wrongs or carnally we say if the Lord be at hand I wish I might know it I wish I might heare him I wish I might see him as if otherwise we could not discerne of his being neare vnto vs or if we
in the end of his Letters and Epistles he should so be censured and traduced as now those are that therein follow his example The second thing which hence I obserue is that as all Christians generally so all Ministers of the Gospell in particular should write and speake vnto and account one of an other as brethren For as this is true in generall that we haue all one God for our Father that we are all begotten by the immortall seede of one God in one wombe of the Church that we are all baptized into one bodie and haue bene all made to drinke into one spirit that we are all adopted vnto the same inheritance by the same Spirit through Iesus Christ and therefore are all brethren in Christ Iesus so is it also true in all the Ministers of the Gospell of Christ Iesus that we all build the same house we all preach the same Gospell we are all called to the dispensation of the same mysteries we all seeke the glorie of the same kingdome and we are all shepheards and bishops vnder the chiefe Shepheard and Bishop of our soules Christ Iesus Howsoeuer therefore in degree we go one before another yet should we vse and intreate one another as brethren A good note as for all Christians in generall so for such in the Ministerie as in gifts or degree are before others of their calling A better example then this of the Apostle they cannot follow to be so affectioned towards their inferiors as it appeareth our Apostle was and in all kindnesse to intreate as brethren them that labour with them in the Gospel as it appeareth our Apostle did It followeth All the Saints c. Here he remembreth the salutations of all the rest of the Saints that were at Rome vnto them All the Saints salute you to wit all the rest of the Saints that labour not in the Gospel and most of all they which are of Caesars houshold he vnderstandeth some of Neroes Court which did embrace the truth Which salutation the Apostle no doubt addeth for the ioy and comfort of the Philippians that when they should heare that not only all the Saints at Rome saluted them but the some of the Emperours Court which had embraced the truth saluted them yea and were as forward as the best in saluting them Whence I obserue that the Lord in mercie sometimes in the Courts of wicked Princes raiseth vp faithfull children vnto Abraham and causeth his truth to be loued and embraced and professed euen of their Courtiers What a cruell tyrant and wicked persecutor of Christians Nero was the Ecclesiasticall stories mention He was the beginner of all those wicked persecutions vnder those ten cruell tyrants in the Primitiue Church and grew to such a thirsting after bloud that not onely Paul and Peter and many other Christians but his greatest familiars his dearest friends his nearest kinred his brethren his mother his wife were slaine by his most cruell tyranny Yet euen in this cruell tyrants Court the Lord had some that feared him and fauoured the truth Such a one was Ioseph in Pharaoh his Court Ionathan in Saules Court Obadiah in Ahabs Court and Ebedmelech in Zedekiahs Court. And such is his mercie that he will such is his power that he can and such his goodnesse that he doth cause light to shine out of darkenesse and beget children in the faith where the truth is most oppugned Which may teach vs many good lessons As first not to despaire but that where the truth is most oppugned there the Lord hath some that feare him and worship him in truth No place more vnlike to haue friends vnto the truth then Nero his Court and yet there were such And therefore we may hope that euen there where Antichrist vsurpeth his tyrannâ—e the Lord hath his children which bow not the knee to Baall Onely we are to acknowledge the glorious mercie and power of the Lord therein that so wonderfully dealeth for his children and prouideth for his owne glory Secondly this may serue to condemne vs of great backwardlinesse in a Christian resolution of a religious profession In Nero his Court was great danger of present death and cruell torture vnto so many as should embrace and professe the truth of Christ Iesus There the same Paul in prison and many continually butchered and killed for a good profession yet there were such as embraced the truth in their hearts and professed it with their mouthes And how shall not this condemne our irresolute resolution of a religious profession We are in no perill of death or of bonds or imprisonment for making a bold profession of Christian religion Nay it is our honour with our most gracious Prince constantly to maintaine the truth against errour and superstition And yet so cold are we a great many of vs in religion as that a man cannot tell what we are Papists or Protestants and so frozen as that a man would take a many of vs rather to be enemies then friends vnto religion Either we are afraid and dare not make that profession which we should for feare of a day or else to serue the time we make shew of one and are indeed another and so cannot make a good profession Howsoeuer it be so it is that many of vs are of no resolution in religion Well it should not be so but though we were in Nero his Court we should make a good profession and though there were no way for vs but to be cast into the hote fierie fornace yet should we with the three children protest Dan. 3.18 We will not serue thy gods nor worship thy golden image which thou hast made and set vp The grace c. In these words the Apostle shutteth vp all and as it were sealeth his letter with that vsuall prayer which he vseth both in the beginning and in the end almost of all his Epistles Where ye see the thing which he wisheth them is grace which when he calleth The grace of our Lord Iesus Christ he therein noteth whence it is deriued vnto his children By grace he vnderstandeth both the first and second grace both the free fauour of God which is the fountaine of all good things and the good things themselues which flow from that fountaine Now this is called the grace of our Lord Iesus Christ because it is deriued from God by him vnto his children by him I say euen by our Lord vnto whom al power is giuen both in heauen and in earth by our Lord Iesus that saueth his people from their sinnes by our Lord Iesus Christ annointed a King to defend vs a Prophet to teach vs a Priest to offer vp a sacrifice for our sinnes So that the Apostles praier here for the Philippians is ye see that whatsoeuer grace our Lord Iesus Christ hath purchased for his Church may be with them all to fill them with all goodnesse Would ye then know how to pray for all good either vnto Gods Church or any of Gods children Learne of our Apostle and pray that the grace of our Lord Iesus Christ may be with them For herein ye pray both for all spirituall grace in heauenly things vnto them and for all temporall blessings which in his gracious fauour he vouchsafeth for the good of his Church and children being all couched in this The grace of our Lord Iesus Christ Againe would ye know by whom all grace is deriued vnto vs be it spirituall grace or temporall blessing the grace of God whereby he loueth vs or the grace of God whereby his loue is made knowne vnto vs Learne of our Apostle it is by our Lord Iesus Christ for therefore is it called the grace of our Lord Iesus Christ because it is deriued by him vnto vs he hauing reconciled vs vnto God and we with him hauing all things giuen vnto vs. Knowing then the exceeding great riches that we haue in Christ Iesus our Lord let vs alwaies in all things glorifie the name of Christ Iesus and as by him we haue all things so let vs do all things to his glorie Laus omnis soli Deo FINIS
we are iustified before God Thirdly let this teach vs how to examine our workes whether they be good or no. Are they the fruites of righteousnesse Do they proceed from a true and liuely faith in Christ Iesus Is the fountaine pure whence they spring and their end good whereunto they tend Then bee bolde they are good workes Otherwise if there bee no such warrant for them seeme they neuer so good yet they are not good Examine but our works according to this rule and surely we will not all of vs be found full of good workes The third thing which here I note is that the Apostle saith that these fruites of righteousnesse wherewith hee would haue the Philippians filled are by Iesus Christ Whence I obserue the Author of euery good worke in vs and that is Christ Iesus by the grace of his holy spirit 2 Cor. 3.5 for as the Apostle saith We are not sufficient of our selues to thinke any thing as of our selues but our sufficiencie is of God Now if of our selues we be not sufficient to thinke a good thought but that must onely be suggested by Gods spirit then how shall wee bee sufficient of our selues to doe any thing that is good Nay our Apostle tels vs in the next Chapter 13. that it is God which workes in vs both the will and the deed euen of his good pleasure Neither thought of the heart nor affection of the will nor worke of the hand but if it be good it is by the operation of the holy spirit in vs. Nay take an argument euen from hence Good workes they are the fruites of righteousnesse Now doth the fruite of a tree bud or grow by the labour or skill of man Nay hee planteth and watereth but God onely giues the fruite in due season Right so it is not in man to doe that is good but if he doe that is good it is of God Worke of himselfe he may and to worke that which is euill hee is too proane of himselfe but if he worke any thinke that is acceptable vnto God it is wholly by the spirit of God And why That God may be all in all and that he may haue the glorie of all Let this sufficiently warne vs to beware of them and arme vs against them that would perswade vs that wee are able of our selues to doe that is good at least if wee be holpen by grace If wee thinke or will or doe any thing that is good whatsoeuer fruite of righteousnesse it is that is in vs it is by Iesus Christ not of our selues for then we had wherein to reioyce in our selues but only of his good pleasure that by his good spirit worketh it in vs. This our Apostle telleth vs and this wee learne from him and if any man preach vnto vs or teach vs otherwise then this that wee haue receaued let him bee accursed Secondly let this teach vs vnto whome all praise is â—ue for whatsoeuer good is in vs. Whatsoeuer good is â—n vs it is by Iesus Christ So that our song is alwaies to â—e as the song of the Angels in the Apocalips Praise Apoc. 5.13 and honour and glorie and power be vnto him that sitteth vpon the â—hrone and to the lambe for euermore His name is to bee blessed and the power of his spirit is to bee acknowledged in whatsoeuer good in whatsoeuer good worke is wrought in vs. The last thing which here I note is touching the end of good workes which as they are by Iesus Christ as the author and worker of them in vs so they are to be done to the glorie and praise of his name Whence I obserue vnto what end our workes must be done if they be good and that is vnto the glorie and praise of God Ye know that of the Apostle where hee saith Whether yee eate 1 Cor. 10.31 or drinke or whatsoeuer ye doe doe all to the glorie of God As also that of our Sauiour where he saith Matth. 5.16 Let your light so shine before men that they may see your good workes and glorifie your father which is in heauen And that of Peter 1 Pet. 2.12 where he saith Haue your conuersation honest amoÌ„g the Gentiles that they which speake euill of you as of euill doers may by your good workes which they shall see glorifie God in the day of the visitation By which and many other places which might be alleaged to this purpose it appeareth that the end whereunto our workes if they bee good must bee referred must be the glorie and praise of God that thereby he may be glorified both by vs and by others which see our good workes Here then first we learne not to credite any that shall tell vs that any action of any vnregenerate man can be good For what is the end of such men in their actions Is it the praise and glorie of God Nay it is their owne praise and the praise of men which they seeke after in all the most glorious things that they doe But hence wee learne that so our workes are good works if they be by Iesus Christ vnto the glorie and praise of God Secondly hence we learne that the end of our good workes is not to be that thereby we may merite heauen but that thereby God may bee glorified Nay if our workes bee thereby to merite heauen they cannot be to the glorie and praise of God For how much so euer is giuen to merite so much is taken from the glorie of God Either therefore we must renounce all merite or else whatsoeuer we say our workes are not to the glorie of God Thirdly this teacheth vs whatsoeuer we doe to do it to the honour and praise of God Let this therefore bee our end in all that euer wee doe that thereby God may be glorified and let vs know that so onely that which we doe is good if we do it to this end LECTVRE XIII PHILIP I. Verse 12. I would yee vnderstood brethren that the things which haue come vnto me are turned rather to the furthering of the Gospell 13. So that my bands in Christ are famous throughout all the iudgment hall in all other places 14. Insomuch that many of the brethren in the Lord are boldened through my band and dare more frankly speake the word WE haue spoken of the Apostles exordium or entrance to his Epistle and therein of such things as whereby he testified his loue towards the Philippians thereby to winne their attention vnto him and likewise of such obseruations as that scripture offered together with such vses and instructions thence as seemed most behouefull for 〈◊〉 Now in the rest of this chapter is set downe the Apoâ—â—les narration Wherein first he tells them of his preâ—â—nt state how at this present when he wrote vnto them â—atters stood with him and this he doth from vers 12. 〈◊〉 19. Secondly hee tells them for hereafter what his â—ope is namely that
it by the meris of the Saints by the vertue of their sufferings by the force of their bloud which they shed for the Gospell No nor so for all their merits are not of that worth all their sufferings and deaths haue not that vertue that thereby the Gospell should be fuâ—thered or the Church increased How then comes it to passe that the persecutions and sufferings of the Saints doe further the Gospell 1. By the power of Christ 2. By the example of the Saints constancie in their sufferings 3. By the freedome of the Gospell then when the Saints are bound for the Gospell For such is the power of Christ that howsoeuer their enemies doe band themselues against his Saints so to worke the subuersion of the Gospell and of the truth of Christ Iesus yet he can at his pleasure and doth make their deuises to be of none effect nor onely so but turneth them to a cleane other end then they had imagined And therefore the Psalmist saith Why doe the heathen rage and the people murmure in vaine Psal 2 1. The kings of the earth band themselues c. As if he should haue said The enemies of Christ plot and practise all that euer they can against him and against his truth and gospell but all in vaine for the God of heauen sees them and laughes them to scorne he either frustrateth their wicked plots and practises or turnes them to his owne glory Againe when men see the Saints constancie in their sufferings how little are they danted with the furie of their aduersaries how patiently they suffer their bands and persecutions how by the mighty power of God assisting them and strengthning them â—hey do euen in their death triumph ouer death this very example of their constancie brings many vnto the Church and much furthereth the Gospell And hâ—revpon is that knowne saying that the bloud of the Martyrs is the seede of the Church Againe the word of God is not bound though the Saints doe suffer euen vnto bands as the Apostle saith I suffer trouble as an euill doer euen vnto bands 2 Tim. 2.9 but the word of God is not bound And therefore in their bands for the Gospelâ— sake they may preach and publish the Gospell so much that their bands may be to the furthering rather then to the hindering of the gospel as we read that our Apostle in this his imprisonment at Rome for two yeares space preached the kingdome of God Act. 28 31. and â—aught those things which concerned the Lord Iesus Christ without let and that he wrote almost as many Epistles there vnto the Churches as he wrote else at all And thus yee see â—oth that the persecutions of Gods saints rather further then hinder the Gospell and likewise how it commeth to passe â—hat they doe so Now the vse which we are to make hereof is hence to be comforted in all our persecutions and troubles which the wicked raise vp against vs. For what though they seeke all occasions against vs because of the truth which wee proâ—esse What though they bring vâ— before Kings and Ruâ—ers Iudges and great Officers and there vniustly accuse vs â—or arreigne vs as euill doers for the Gospels sake of Christ â—esus What though they pâ—euaile to get vs cast into priâ—on or throwne out of our liuings or deliuered vnto death â—or the hope of our profession It may be that they may â—aue their will vpon vs and bring their wicked purposes â—gainst vs to passe But what of all this Is thus the gospels â—urthered Doth the Lord turne these things to the enâ—argement of his Church A chip then for all these or all â—hat man can doe against vs. Nay herein we ioy and will â—oy that by our sufferings or deaths the Gospell is furtheâ—ed and the Church enlarged If together with our bands â—he Gospell also were bound if together with the torment â—r fall of our bodies they could ruâ—ne plucke downe the â—alles of our Church then might we well shrinke at our sufâ—ering and wrongs then might we well be vexed in our â—oules for the malicious practises of the wicked against vs. But seeing the Lord turnes all that they doe vnto vs to the â—lory of his name to the furtherance of his Gospell and â—o the propagation of his Church howsoeuer they intended â—he cleane contrary we may well reioyce and be glad when â—hey say or doe all manner of euill against vs for Christ his â—ake and the Gospels And thus in all our persecutions and â—ufferings we may resolue that therein the Lord will doe â—hat which shall be to the glory of his name the good of his Church and the furtherance of his gospell If our deliuerance from our enemies or our sufferings will make most hereunto then will he deliuer vs as he did Daniel from the Lyons the three Children from the hote fierie fornace and our Apostle from this his imprisonment But if our sufferings or deaths will make most thereunto then they that hate vs shall haue their will ouer vs as they had ouer Steâ—â—â— our Apostle in his latter imprisonment and ouer many blessed Martyrs which are dead in the Lord. Bee wee theâ— deliuered or not deliuered from the will of our enemies still this is our comfort that in his gracious prouideÌ„ce the Lord turneth all to the furthering of the gospell Onely let vs be constant in all our troubles let vs cleaue stedfastly vnto the Lord and let vs not loue our liues vnto the death thâ— men seeing our holy constancie in our sufferings for Christ his sake and the gospels may acknowledge the mightie power of God in strengthening vs to endure such sufferings for the truths sake and so may bee woone to embrace the same truth with vs. And howsoeuer we be bound yet leâ— vs giue proofe as much as we can that the gospell is not bound By teaching and writing and how else we can let vs euer in our bands labour to turne many vnto righteousnesse and to enlarge the Kingdome of Christ Iesus So shall our sufferings be but as the pounding of spice to make our smell the sweeter or as the pressing of the Palme tree to spread the gospell farther Our enemies maine purposes shall be disappoynted and the name of our great God shall be glorified Againe this serueth to condemne the faintnesse and backe-sliding of manie in their persecutions and troubles Much seede sowen in stonie ground Many that when stormes and persecutions arise because of the word by and by are offended A calme Sea they can but a storme they cannot brooke They can well endure to haue Christ crucified preached vnto them but if Chrst come vnto them with his crosse they cannot away with him Nay then many faint and many fall away What then Such fainting at the things whereby the Gospell may be furthered Such â—â—lling away for feare of the things whereby the bounds of â—â—e Church may be enlarged Can your liues or liuelyâ—oodes
we suffer with Christ we shall also reigne with Christ Where it iâ— to be noted that the Apostle saith this is a sure word this is a true saying that if we suffer with him we shall also reigne with him This then is a promise of the Lord vnto his children that loue him that if they suffer with him for his sake and his Gospels they shall also reigne with him and be glorified with him So that either the godly must doubt of the Lord his promises all which are yea and amen most certaine and sure or else the godly may assure themselues that their sufferings and their wrongs shall turne to their saluation in the day of Christ Iesus For what better assurance then that which is grounded on the Lords promise Or what plainer promises can there be then these of the Apostle in these places or rather of the Holy Ghost by the Apostle And therefore the Apostle saith in another place that â—t is a righteous thing with God to recompense tribulation to them which trouble others and to them that are troubled rest 2 Thess 1.6.7.10 when the Lord Iesus shall shew himselfe from heauen with his mighty Angels and shall come to be glorified in his Saints It is a righteous thing with God righteous indeed for his iustice sake to recompense tribulation to them that trouble others and righteous for his promise sake to recompense rest to them that are troubled Because then God is righteous and keepeth promise for euer therfore the godly may assure themselues that their sufferings and wrongs shall turne to their saluation in the day of Christ Iesus Here then is a notable consolation for all the godly in Christ Iesus against all crosses persecutions and troubles whatsoeuer As Christ was to suffer many things and so to enter into his kingdome so the godly in Christ Iesus are through many tribulations to enter into the kingdome of God But the comfort is that they shall all turne vnto their saluation in the day of Christ Iesus when they shall be for euer in the presence of the throne of God Apoc. 7.15.16 and serue him day and night in his Temple when they shall hunger no more nor thirst any more nor the sunne shall light on them nor any heat when he that sitteth on the throne shall dwell among them 17 and the Lambe which is in the middest of the throne shall gouerne them and wipe all teares from their eyes as the Lambe himselfe witnesseth touching them that haue suffered tribulation and washed their long robes in the bloud of the Lambe 14. The flesh I know will suggest and say in the meane while our case is hard no man with vs euery mans hand against vs we hunger and thirst we are reuiled and persecuted we are cast into prison and made the talke and wonder of the world we are driuen to many hard shifts and put to shreude plunges But what of all this when wee know that these shall turne to our saluation Be they what they will how great they will how lasting they will yet they are but light and but for a moment in respect of that farre most excellent and eternall weight of glory which they cause vnto vs as our Apostle witnesseth where he saith that our light affliction which is but for a moment 2 Cor. 4.17 causeth vnto vs a farre most excellent and an eternall weight of glory Here is the fruit and consequent of our affliction glory our affliction causeth vnto vs glory and here is both the smallnes and the shortnes of our affliction in comparison of that glory which shall be reueiled be it neuer so great and heauy it is but small and light in comparison of that farre most excellent glory be â—t neuer so long and lasting it is but for a moment in comparison of that eternall weight of glory laid vp for vs in the heauens Howsoeuer therefore when we suffer any crosse persecution or trouble these things for the time be grieuouâ— vnpleasant vnto vs as no chastizing for the present seemeth to be ioyous but greeuous Heb. 12.1 yet seeing they bring the quiet fruit of righteousnes vnto them that are thereby exercised seeing they cause vnto vs a farre most excellent and an eternall weight of glory seeing they shall turne to our saluation let vs be of good comfort whatsoeuer in this kinde doth befall vs. And let vs 1. as the Apostle willeth runne with patience the race that is set before vs looking vnto Iesus the author and finisher of our faith 2. who for the ioy that was set before him endured the â—rosse and despised the shame and is set at the right hand of the â—hrone of God And whatsoeuer our sufferings be let it be with vs as it was with the Apostle that with him we may say as the sufferings of Christ abound in vs 2 Cor. 1.5 so our consolation aboundeth through Christ Againe here is a good ground and warrant for vs against â—hat vncomfortable doctrine of doubting of our saluation For if we may assure our selues that our sufferings and our wrongs shall turne to our saluation then may wee assure our selues of our saluation Yea but it will be said what an argument and reason is this Paul might therefore wee may I say it is a good one because vpon the same ground that he might we may Yea but he might know this by the reuelation of the spirit which now we are not to looke for True but he might also know this out of the holy scripture where the Lord hath passed his promise for this and so we may on the same promise whereon he might build his knowledge and assurance on the same may we and all the faithfull children of God build our knowledge and assurance the promise being made vnto all that loue God and are in Christ Iesus Many doubts indeed we haue and full of distrustfulnesse we are oftentimes euen the best of vs but yet yee see that vpon good ground of Gods promise by the example of our Apostle we may assure our selues of our saluation if as the Apostle did so we doe belong vnto Christ Iesus at least if we suffer persecution and trouble for his sake for so farre this place will go that if we suffer persecution and trouble for Christ his sake then we may assure our selues of our saluation because we may assure our selues that our sufferings and troubles shall turne to our saluation Suffer not your selues therefore to be deceiued by those vncomfortable teachers of doubting which teach that not any man to whom it is not reuealed by the spirit in particular can be sure of his saluation but onely in an vncertaine hope As this place doth shew that such of the godly as suffer persecution and trouble may assure themselues that their troubles shall turne to their saluation and so consequently may assure themselues of their saluation so many other places
their good in the former is signified his great desire to remoue out of the bodie and to dwell with the Lord in the latter is signified his great desire to abide in the bodie for their furtherance and ioy of their faith vnto the former his loue toward Christ constrained him vnto the latter his loue toward them constrained him for the former it was best for him for the latter it was most needfull for them and thus betweene the former and the latter he was so perplexed that he knew not what to chuse life or death death for his owne present good or life for their further good Now the thing which in the former reason I note is that the Apostle desired euen with a great desire to be loosed from the prison of his bodie or to depart out of the bodie and to be with Christ where he sitteth at the right hand of the throne of God and that he counted this better for him in respect of himselfe then to liue in the bodie Whence I obserue that a Christian in respect of himselfe is rather to desire to die then to liue to depart out of the bodie then to abide in the bodie Vnto the proofe of this point out of this place adde also that other of our Apostle where to the same purpose and in the same words almost he saith thus We loue rather to remoue out of the bodie 2 cor 5.8 and to dwell with the Lord. And that good olde Simeon ye know when once he had seene the Messias which was promised then hee desired with all his heart to die saying Luc 2.29 Lord now lettest thou thy seruant depart in peace for mine eyes haue seene thy saluation as if he should haue said now that I haue seene the promised Messias the sweet Sauiour of the world now indeed I desire rather to die then to liue Yea but was it not a great fault in Iob that he desired rather to die then to liue when in the bitternesse of his soule he cried and faid Why died I not in my birth Iob. 3.11.6 9 7.15 or why died I not when I came out of the wombe O that God would destroy me that he would let his hand goe and cut me off my soule chuseth rather to be strangled and to die then to be in my bones Yes indeede this was a great fault in Iob thus in impatiency to breake out and to search for death more then for treasures Neither is any man be his crosses or troubles neuer so great neuer so many through impatiencie and because he is weary of his life to wish rather to die then to liue much lesse is he with cursed Achitophel or traiterous Iudas to become his owne butcher and to cut off his owne daies for this were to repine against the highest and to take our owne matters out of Gods into our owne hands A Christian therefore in respect of himselfe is to desire rather to die then to liue but in no sort through impatiencie or because he is weary of his life Yea but is not death terrible euen vnto the godly and doe they not oftentimes so shrinke thereat that they are afraid of it Yes surely death in it selfe and in it owne nature is so terrible that Dauid being in great heauinesse and distresse by reason of Sauls cruelty expressed it thus saying Psal 55.5 The terrors of death are fallen vpon me Whereby he meaneth that he was so afraid of his enemies as if death had beene ready to seaze vpon him And surely but for Christ Iesus that hee hath seasoned it and that through him it is but a passage vnto a better life wee might all of vs euen the best of vs well feare death as the fruit of sinne and as the reward or wages of sinne How then doe we say that a Christian in respect of himselfe is to desire rather to die then to liue We must vnderstand that a Christian is to desire rather to die then to liue but how not simply rather to die then to liue but so as Paul did rather to die and to be with Christ then to liue He doth not say to die and to be ridd out of the miseries of this life for so many desire whose desire is not good and for whom it were better rather to liue in the bodie then to die but he saith to die and to be with Christ Are we not then while we liue here in the bodie with Christ and Christ with vs If wee will speake as the scripture vsually doth we are not While we liue here in the bodie we are in Christ by his spirit and Christ in vs by faith as appeareth by many places of holy scripture but in the vsuall phrase of the scripture then principally wee are faid to bee with Christ when after the separation of the soule from the bodie we doe in soule enioy the continuall presence of Christ in heauen where he sitteth at the right hand of the throne of God euen as the Apostle witnesseth where hee saith Whiles we are at home in the bodie we are absent from the Lord 2 Cor. 5.6 not from being in the Lord but from dwelling with the Lord in the heauenly places So that first our earthly house of this tabernacle must be destroyed before we can be with Christ where he is as he is man When then we say that a Christian in respect of himselfe is to desire rather to die then to liue the meaning is that he is rather to desire the separation of his soule from his bodie and in soule to bee with Christ where he is as man till he may both in soule and bodie bee there with him for euer then to liue in the bodie And the reasons are plaine and cleare as first because Christ is the husband and we the spouse if we belong vnto Christ As then it is better for the spouse to liue with her husband then to liue apart from her husband Eph. 5.32 so is it better for vs to be loosed and to be with Christ then to liue in the bodie secondly because heauen is our home and here we are but pilgrims and strangers As then it is better to be at home then where we are but pilgrims and strangers Heb. 11.13 so is it better for vs to be loosed and to be with Christ then to liue in the bodie thirdly because it is better for the soule to be ioyned vnto Christ then vnto a sinnefull bodie for as Dauid saith of Mesech and of the tents of Kedar Woe is me that I am constreined to dwell in Mesech Psal 120. â— and to haue mine habitation among the tents of Kedar so may the soule say of the bodie woe is mee that I am constrained to dwell in this sinfull bodie better it were for mee to be ioyned vnto Christ 4. Because the body is as a prison of the soule wherein it wanteth free libertie to doe what
because they are things not principally intended The Apostle desireth to be loosed and to be with Christ to bee loosed why that he might be with Christ Whence I obserue that the death of Gods Saints is nothing else but a departure of the soule out of the body vnto heauen where Christ sitteth at the right hand of the Throne of God Hee which at the first coupled soule and body together in death parteth them asunder and taketh the soule vnto himselfe to bee where he is till in the resurrection hee couple them againe â—ogether neuer after to be parted asunder Whereof all the godly in Christ Iesus at all times haue beene so thorowly perswaded that alwayes in death they haue done and doe after the example of Christ Iesus commend their soules â—nto the hands of him that gaue them saying as he did Faâ—her into thine hands I commend my spirit Luk. 23.46 So wee reade that that holy Martyr Steuen when hee was stoned called on God and said Lord Iesus receiue my spirit Act. 7.59 And in death it is the very ordinary praier of all Gods Saints Wherein they plainly shew their thorow-perswasion that in death their soules are receiued by the Father of spirits into the heauenly habitations there to be ioyned vnto Christ Iesus Contraâ—riwise the death of the wicked and vngodly of the earth is nothing else but a departure of the soule out of the body vnto hell there to be with the Deuill and his Angels Examples of both we haue in the begger and the rich man Luk. 16.22 whose deaths vnto the one was the departure of his soule out of his body into heauen but vnto the other the departure of his soule out of his body into hell Or if the persons of these proue not strongly enough take for example the death of the two theeues which were hanged with our blessed Sauiour on the Crosse vnto the one of which Iesus said that that day hee should be with him in Paradise Luk. 23.43 but vnto the other that railed on him his death doubtlesse was a downfall into hell Is then the dissolution of Gods Saints a passage of the soule out of the body vnto heauen there to be with Christ Farre be it then from vs to thinke that the condition of the children of men and the condition of beasts is euen as one condition vnto them that when man dieth hee returneth wholly vnto the dust and hath no more fruit of all the trauels that hee hath taken vnder the Sunne Thus indeede sensuall man following onely the iudgement of his weake sense and of his owne blinde reason thinketh and saith As the one dieth so dieth the other man and beast haue all one breath and in death there is no excellencie of man aboue the beast all goe to one place all to the earth as all came from the earth But the spirit of God hath otherwise taught vs in his holy word for doth not the Lord say that he is the God of Abraham Matt. 22.32 of Isaac and of Iacob And doth he not say that he is not the God of the dead but of the liuing Abraham Isaac and Iacob then are not dead but liuing Liuing How In their soules with God Dead they are in respect of the separation of their soules from their bodies But forasmuch as the earthly house of their Tabernacle being destroyed they haue a building giuen of God that is an house not made with hands but eternall in the heauens 2 Cor. 5.1 as the Apostle witnesseth euen of all the Saints of God therefore they are still liuing in their soules with God in the heauenly habitations Howsoeuer then the bodies of men be mortall and in death goe downe vnto the dust whence first they came yet their soules are immortall and in death returne vnto the Father of spirits whence they came But what needs more to this purpose then that which here our Apostle saith In death the sonnes of men are loosed that is their soules are separated from their bodies Now if the soule were mortall as the body what needed any loosing of the one from the other Surely both should fall together and not the one bee loosed from the other if the condition of both were one Euen this then that the soules in death are loosed from the bodies of men sheweth that the soules are immortall Againe in death the Saints of God are loosed that they may be with Christ After death then they are with Christ not in body for that descendeth vnto the graue there to rest vntill the resurrection In soule then In death then the soules of Gods Saints passe out of the body vnto heauen there to be with Christ And therefore farre be it from vs to thinke that in death as of beast so of man there is vtterly an end and an entire returne vnto the dust And yet so we liue a great many of vs as if we made no other reckning for do we not a great many of vs passe our dwelling here without feare in chambering and wantonnes in gluttony and drunkenesse in striefe and enuying Doe we not euen glut ourselues with sporting and pleasure and sundry delights of the flesh and say let vs be merry and take our fils of pleasure while we are here for when we are gone then all the world is gone with vs. Surely if a man may coniecture by our dissolutenesse of life a great many of vs either thinke that in death there is vtterly an end of vs or too little thinke what remaineth after death Beloued wee are bought with a price let vs therefore glorifie God both in our bodies and in our spirits We may not liue vnto our selues nor giue our members weapons of vnrighteousnes vnto sinne but we must liue vnto him that died for vs and rose againe and giue our members seruants vnto righteousnesse in holinesse Let vs so liue that in our liues wee thinke of death and let vs know that if we die the death of the Saints we shall die to liue for euer with Christ but if otherwise our part shall be in that lake that euer burneth Againe this may serue for the confutation of that foolish dreame of purgatorie The soules of Gods Saints they are loosed in death from the body and being loosed are with Christ The soules of the wicked they likewise in death are loosed from the body and being loosed do as it is said of Iudas Act. 5.25 go to their owne place euen the place of the damned Where then is Purgatorie They that trouble the Church with this fancie tell vs that of them that die some are perfect and iust men and they go streight vnto heauen others are desperately wicked and they goe streight downe into hell and others are neither perfitly good nor thoroughly badde and for these are Purgatorie But I demaund them touching this third sort of men haue they faith or no They grant they haue but a weake
Iesus Eph. 4.1 So that being Saints by calling we are to labour to be Saints in life and conuersation As then is our calling as is our profession so are we to labor to lead a life agreeable to our calling agreeable to our profession and professing the Gospell of Christ Iesus to lead a life agreeable to the Gospell of Christ Iesus And why The reasons are very cleare As 1. that the Gospell of Christ Iesus be not euill spoken of Tit. 2.5 euen as young women are taught to be discreete chaste keeping at home good and subiect to their Husbands that the word of God be not euill spoken of For what readier way to cause the profane and wicked to blaspheme the Gospell of Iesus Christ then when the Professors of the Gospell liue not according to the Gospell Rom. 2.21.22.23.24 Thou that preachest a man should not steale dost thou steale saith our Apostle thou that saist a man should not commit adulterie dost thou commit adulterie thou that abhorrest Idols committest thou sacriledge thou that gloriest in the law through breaking the Law dishonourest thou God for the name of God is blaspheamed among the Gentiles through you And if it may be said vnto vs thou that professest the Gospell of Iesus Christ doest thou lead a life which becommeth not the Gospell of Iesus Christ shall not the Gospell of Iesus Christ be blasphemed and euill spoken of among the profane Atheists and miscreants of this sinfull world through vs yes surely they shall say vnto vs as the Gentiles did to the children of Israell which poluted Gods name among them EZ 36.20 These are the people of the Lord these are the Professors of the Gospell these be the fruits of their holy profession and of the Gospell amongst them 2. They that professe the Gospell of Christ are to labour to liue agreeably thereunto that they may adorne the Gospell of Christ Iesus in all thing and winne others by their holy conuersation vnto righteousnesse and holinesse Tit. 2.10 euen as seruants are taught to shew all good faithfulnesse that they may adorne the doctrine of God our Sauiour in all things and as Peter exhorteth saying 1 Pet. 2.2 haue your conuersation honest among the Gentiles that they which speake euill of you as of euill doers may by your good workes which they shall see glorifie God in the day of visitation For when they that feare not the Lord shall see our good workes then shall they be brought to glorifie God our father which is in heauen when they shall see that as our profession is holy so our life also is holy then shall they beginne to suspect their owne wayes and to turne vnto the Lord as that place of Peter maketh plaine where he exhorteth the wiues to be subiect to their husbands 1 Pet. 3.1 and why that euen they which obey not the word may without the word be wonne by the conuersation of the wiues Whence it plainely appeareth that by the holy conuersation of them that are religious and godly be they men or women they that haue no good will vnto the word are oftentimes wonne vnto the obedience of the word 3. They that professe the Gospell are to labour to liue as becommeth the Gospel because of the commandement Mat. 5.16 Let your light so shine before men that they may see your good workes and glorifie your father which is in heauen because of the promise as many as walke according to this rule of the Gospell peace shall be vpon them and mercie Gal. 6.16 and vpon the Israel of God because it becommeth citizens of heauen to haue their conuersation in heauen and them that are called to the knowledge of God to walke as the children of God and because it is the lesson which their profession should teach them as the Apostle witnesseth saying T it 2.11.12 the grace of God which bringeth saluation to all men hath appeared and teacheth vs that wee should denie vngodlinesse and worldly lusts and that we should liue soberly and righteously and godly in this present world looking for the blessed hope c. In one word so onely the Gospell is the glad tidings of theiâ— saluation vnto the Professors of the Gospell if their conuersation be as it becommeth the Gospell of Christ and therefore they are to labour that their conuersation be such as becommeth their profession This then may serue for a iust reproofe of many carnall Gospellers in our day For many Gospellers there are by profession but not many that lead such a life as becommeth the Gospell of Christ many there are that professe they know God not many that shew forth the fruite thereof in an holy conuersation such as our Apostle speaketh of where he saith they professe that they know God Tit. 1.16 but by workes they denie him and are abominable and disobedient and vnto euery good worke reprobate So that it may be said of Gospellers as one said of Doctours many Doctours few Doctours many in name few in deed so many Gospellers few Gospellers many in name and few in deed many in profession few in practise many in word few in worke many in tale few in life and conuersation For is it not said of many that make a very great profession of the Gospell and of religion that they are hard men vnmercifull men men that grinde the faces of the poore and sell the needie for shoes as the Prophet speaketh Are there not many such that are noted to be Vsurers Oppressors Extortioners and the like Is it not said of many such that they are as ready to portion and to couenant for their dues with their Pastor as any men that they are as ready to turne their Tenants a grasing as any men that they are as ready to ioyne house to house to lay field to field and to enclose all vnto themselues as any men Is it not said that the complaint of the poore and fatherles and widow is taken vp as much against them as against any men I would it were not said in Gath noised in the secrets of Ashkelon I wish the prophane Atheist the superstitious Papist and the couetous worldling could not iustly twite vs with it Alas beloued do we not see and consider that thus we make our God to be blasphemed our profession to bee slandered and the Gospell of Christ Iesus to be euill spoken of for our sakes Doe we not see and consider that Atheist and Papist and euery earthly minded man makes his vantage of these things and thinkes his owne waies well patronaged by our waies Doe wee not see and consider that by such our life and conuersation the froward and obstinate are hardened the weake are offended and the edge and courage of many much cooled and abated If such spots and staines in our life did only touch our selues yet were we to looke vnto them because without holinesse of life no man shall
shall also raigne with Christ That persecution then causeth perdition to the aduersaries and saluation vnto vs it is of God who in iustice rendreth vnto them as they haue deserued and for his promise sake rendreth vnto vs as he hath promised For this yee must here note and vnderstand that persecutions afflictions sufferings and wrongs by aduersaries are in themselues and in their owne nature punishments of sinne as is also death and hereby God in iustice might punish our sinnes and our iniquities for if hee should bring vpon vs the bloudy persecutions of such Tyrants as were Nero Domitian and the rest of those cruell persecutors in the Primitiue Church he might thus plague vs for our offences and himselfe be iust in all his wayes and holy in all his workes But vnto vs his beloued ones and his redeemed these things are not that which in themselues and in their owne nature they are and which in Gods iustice they might be vnto vs euen punishments of our sinnes but onely fatherly corrections and louing chastisements whereby in mercy God exerciseth vs represseth sinne in vs and bowlteth the branne of corruption out of vs here in the body of this flesh And as vnto vs in mercy death is made of God not that which in it owne nature it is a punishment of sinne but an entrance and passage vnto life so in mercy hath hee promised that afflictions persecutions and the like shall be vnto vs not that which in their owne nature are the beginnings of greater miseries but fore-runners of our saluation in the day of Christ Iesus It is not then of the nature of suffering persecution yee see but it is of God that persecution betokeneth vnto vs saluation that saluation is recompenced vnto vs which are troubled He in mercy hath promised that so it shall be and therefore so it shall be and it is a righteous thing with him that it be so The vse which our Apostle here teacheth vs to make hereof is as of the former not to feare persecution by the aduersaries which oppose themselues against the truth and against vs for the truths sake for seeing God turneth their persecution and rage against vs to their perdition and to our saluation why should wee feare them Whatsoeuer therefore they practise against vs let vs rest and repose our selues in our God He shall stretch out his hand vpon the furiousnes of our enemies but his right hand shall saue vs he shall recompense the aduersaries their wickednes and destroy them in their owne malice but hee shall wipe all teares from our eyes and after wee haue drunke of the brooke in the way lift vp our head aboue all our aduersaries Againe is it of God that persecution causeth vnto vs saluation This then may farther teach vs that by suffering persecution we doe not merit saluation For if it be of merit that our sufferings bring saluation vnto vs then it is not of God but the cause is in our selues and if it be of God then is it not of merit nor is the cause of our saluation in our selues Not according to the workes which we doe or sufferings which we suffer but according to his mercy he saueth vs for neither haue we wherein to reioyce by works nor are any sufferings of this present time worthy of that glory which shall be shewed vnto vs nor is there any other name vnder heauen whereby we may be saued but onely by the name of Christ Iesus He that reioyceth therefore let him reioyce in the Lord of whom it is that our persecutions and sufferings worke vnto our saluation And let this bee spoken of this third motiue or reason whereby yee see that we are not to feare the aduersaries because God recompenseth their persecution vnto them with perditiâ—n and vnto vs with saluation It followeth For vnto you it is giuen c. These words are both a proofe of that which went immediatly before and a fourth motiue likewise to perswade the Apostles former intendment Immediatly before he had said that God in persecution gaue them a token of their saluation The proofe here is Vnto you it is giuen of God by grace to suffer for Christ his sake therefore in suffering God giueth you a token of your saluation or thus sufferings for Christ are testimonies of grace vnto you of God therefore they are arguments and tokens of saluation vnto you of God And as thus these words serue for proofe of that so are they a notable motiue to perswade the Philippians not to feare the aduersaries for thus out of the Apostles words I frame the motiue Who will be afraid of a singular gift of God but to suffer for Christ his sake is a singular gift of God to you therefore yee are not to feare persecution by the aduersaries And that to suffer for Christ his sake is a gift of God hee sheweth à pari from the like as to beleeue in Christ is the gift of God so to suffer for Christ both gifts of God and vnto whom the one is giuen the other may not seeme strange For vnto you it is giuen to wit by grace for so the word signifieth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for â—hrist that is in Christ his cause not only that yee should beleeue in him as others professe they doe but also to suffer for his sake which many others shrinke to doe Euen both these faith in Christ and persecution for Christ his sake are the gift and grace of God towards you Here then first I note that the Apostle saith it was giuen by grace vnto the Philippians to beleeue in Christ Whence I obserue that faith in Christ is the gift of God by grace Which also Christ himselfe teacheth vs where he saith No man can come vnto me except it be giuen him of my Father Joh. 6.65 Whereby hee meaneth that no man can come vnto him that is can beleeue in him and his Gospell except it be giuen him of his Father For so by comming vnto him diuers times in that chapter is meant beleeuing in him aâ— when it is said He that commeth vnto me shall not hunger and he that beleeueth in me which expoundeth the former 35. shall neuer thirst and againe Him that commeth vnto me I cast not away which is all one with that 37. He that beleeueth in me shall not perish So that it is cleare that when our Sauiour saith that no man can come vnto him except it be giuen him of the Father the meaning is that no man can beleeue in Christ except it be giuen him of God And to the Hebrues Christ Iesus is called the author and finisher of our faith Heb. 12.2 And wherefore was it that when Christ preached and when his Apostles and Disciples preached some beleeued and others beleeued not but because vnto some he gaue grace to beleeue and not vnto others For only they vnto whom it is giuen of God to beleeue doe
but in his sufferings he was patient and constant neiâ—her for bonds nor imprisonment nor feare of death shrunk â—â—om the profession of his hope This was his fight and â—hus he ouercame Hence then 1. I obserue that it is no light matter to enâ—ure the crosse for Christ his sake but it is a fight with the â—duersarie euen a round trying of the masterie who shall â—uercome Now in this fight the fielde is wonne and the masterie got if we patiently constantly endure the crosse â—et vs therefore stand fast that at the last we may say with â—he Apostle I haue fought a good fight 2. Hence I obserue that the example of Gods Saints that â—aue suffered before vs should encourage vs gladly to suffer â—or Christ his sake And therfore our Sauiour encourageth his Disciples against persecution thus saying so persecuted â—hey the Prophets which were before you And againe If the world hate you ye know that it hated me before you And again Take the Prophets saith Iames for an example of suffering aduersitie and of long patience As therefore we haue the holy men of God for an example let vs gladly suffer for Christ his sake and in nothing feare the aduersaries 3. Hence I obserue that the Pastors ought to be vnto their flockes examples as of other good things so of patience and constancie in suffering for Christ his sake 4 That great and long crosses may lie vpon them when God loues most as here on Paul on the Israelites 400 yeeres in EGYPT on Abraham in his barennesse Laus omnis soli Deo THE SECOND CHAPTER LECTVRE XXIV PHILIP 2. Verse 1. If there be therefore any consolation in Christ if any comfort of loue if any fellowship of the spirit if any compassion and mercy 2. Fulfill my ioy that yee be like minded hauing the same loue being of one accord and of one iudgement THE Apostle hauing in the former chapter exhorted the Philippians generally vnto such a conuersation as becommeth the Gospell of Christ and hauing particularly instanced in some of those points wherein such a conuersation consisteth now in this chapter hee instanceth in some other points wherein such a conuersation consisteth as namely in concord loue and humilitie and most earnestly exhorteth the Philippians and in them vs vnto these most necessarie vertues and graces of a Christian life and conversation In the words I note 1. the manner 2. the matter of the Apostles exhortation The manner how the Apostle exhorteth the Philippians is by way of request as we say for all the loues vnder heauen in the first verse in these words If there be therefore c. Wherein the Apostle coucheth 4. very patheticall arguments to perswade the things whervnto he exhorteth them are inferred as ye see vpon the words before as if he should haue said your selues haue seene what I suffered at Philippi for Christ his sake what fighting I had there and now yee heare what I suffer at Rome for Christ his sake what fighting I haue here If therefore c. The first argument is If there be any consolation in Christ that is if by my ministerie and Apostleship ye haue any comfort in Christ Iesus then fulfill my ioy that yee be like minded c. as if he should haue said now shew whether yee haue receiued any consolation in Christ Iesus by the worke of my ministerie If yee haue receiued any let me haue some backe againe from you fulfill my ioy c. The second argument is if there be any comfort of loue that is if you so loue me that yee desire any comfort in these my bands for the defence of the Gospell then fulfill my ioy c. as if he should haue said I loue you from the very heart roote in Iesus Christ now shew whether yee so loue me that indeed yee desire my comfort in my bands and imprisonment And if yee doe so loue me then fulfill my ioy c. The third argument is If there be any fellowship of the spirit that is if yee be knit together in the bond of one spirit with me and amongst your selues then fulfill my ioy c. as if hee should haue said Men that are knit together in the bond of one spirit are to giue proofe thereof by concord loue and agreement amongst themselues now then shew whether yee be knit together in the bond of one spirit with me amongst your selues And if yee be so knit together then fulfill my ioy c. The fourth argument is if there be any compassion and mercy that is if ye haue any bowels of compassion to shew any mercie to me the Lord his prisoner for your sake then fulfill my ioy c. as if he should haue said Now shew what bowels of compassion there are in you what mercy you haue on me the prisoner of Iesus Christ for your sake And if there bee any bowels of compassion in you any mercy towards me then fulfill my ioy c. What more patheticall to moue more forcible to perswade then these arguments so closely followed and so passionately vrged All such and in such sort pressed that the manner of the Apostles exhortation could not be deuised more effectuall to perswade the things which now his hearts desire was to perswade Now the matter of the Apostles exhortation is partly touching graces which he wisheth them to follow after and partly touching faults which hee wisheth them to bee free from The graces which he wisheth them to follow after in this second verse are set downe first in generall and then in speciall In generall he exhorteth them that they be like minded or as it is translated elsewhere that they be like affectioned Rom. 12.16 hauing their affections likings and desires set on the same things Which his exhortation is not simply so that they be like minded but with another prefixed motiue as I take it therevnto fulfill my ioy that yee be like minded Which is as if he should haue said I ioy in the fellowship which yee haue in the Gospell from the first day vnto now I ioy in your constant abiding in the truth in such assaults by the aduersaries of the truth I ioy in your liberalitie sent vnto me whereby yee communicated to mine afflictions I ioy in very many mercies and graces of God bestowed vpon you in Christ Iesus But yet my ioy is not full so long as I heare of any contentions emulations and distractions among you my ioy is not full If therefore there be any consolation in Christ c fulfill my ioy make full my ioy and so shall yee make full my ioyt if yee be like minded like affectioned one towards another So that yee see the exhortation is not simply proposed but with this motiue prefixed therevnto my ioy is not full except yee be like minded fulfill my ioy that ye be like minded This is the generall vertue whereto he exhorteth them The speciall vertues comprised vnder
heart holy Dauid here that vpright and iust man holy Iob here that chosen vessell to beare Christ his name before the Gentiles our holy Apostle shall haue their faults and their falls Here Abraham and Lot will bee sometimes at variance here Paul and Barnabas will sometimes not be of one accord here Paul and Peter will sometimes not be of one iudgement here we shall haue our falls we shall haue our imperfections whatsoeuer we be Only in the Citie which is aboue shall all teares be wiped from our eyes all wanes supplied all imperfections perfited all sinne cease and all enemies be vtterly destroyed only there our knowledge our iudgment our loue our peace our ioy shall be perfit How should we not long then to remoue out of the bodie and to dwell with the Lord And yet to earthly minded are we many of vs that here we could bee content to pitch our tabernacles and neuer to remoue hence euen as if we loued darknes better then light and had rather dwell in the valley of teares then in the valley of blessing where we are but strangers then at home in our owne Citie Let vs beloued remember that here the best of vs haue our blemishes and that when it is it the best with vs we are but in the way vnto that which is best of all for vs that the best reformed Church on earth is not thorowly reformed and that the most sanctified man on earth is but onely in part sanctified And let vs make this benefit hereof daily more and more to grow out of loue with this life and in loue with that life in which there shall be no more death daily more and more to weyne our selues from the vanities of Ierusalem which is on earth where many things will be done through contention and vaine-glory and to haue our conuersation in heauen where we shall all be like minded hauing the same minde and being of one accord and of one iudgement And let this suffice to be obserued in generall from the matter of the Apostles exhortation whereby ye see the state euen of the best reformed Churches and so of the most holy men and what vse is to be made of the imperfections which follow the most perfit in this life Now let vs come vnto the seuerall points whereunto the Apostle exhorteth the Philippians and in them vs. The first thing wherevnto hee exhorteth them is in generall that they be like minded or like affectioned as the same phrase is translated else where Ro. 12.16 hauing their affections likings and desires set on the same things for in this as in the generall are comprised as I take it those particulars which follow in this verse So that when he exhorteth them to be like minded it is in generall that their affections be set on the same things louing the same things according in desire of the same things and according in iudgment of the same things but all in the Lord. Whence I obserue a necessarie dutie in all Christians called to the knowledge of God by the Gospell of Christ Iesus which is that they be like minded in the Lord setting their affections likings and desires on the same things in the Lord. A duty which our Apostle prescribeth almost as oft as any other duty 1 Cor. 1.10 In the beginning of his former to the Corinthians he beseecheth them by the name of our Lord Iesus Christ that they all speake one thing and that they be knit together in one minde and in one iudgement Where yee see he beseecheth them and in them vs euen by the name of our Lord Iesus Christ to be all of one minde and because disagreeing in words engendreth dissension of minde therefore that wee may the rather be all of one minde hee beseecheth vs all to speake one thing In the end likewise of his latter to the Corinthians 2 Cor. 13.11 he commendeth this dutie vnto them saying Finally brethren fare yee well be perfect be of good comfort be of one minde as thinking this dutie so necessarie that both in the beginning and in the end and at all times they were to be put in minde of it In this place likewise yee see how roundly and deeply he adiureth and chargeth the Philippians and in them vs to be â—ike minded saying If there be any consolation in Christ c. fulfill my ioy that yee be like minded And in the last chapter saue one to the Romanes Rom. 15.5 he maketh a most earnest praier vnto God for them that they might be like minded one towards another saying Now the God of patience and consolation giue you that yee â—e like minded one towards another according to Christ Iesus that â—ee may with one minde and with one mouth praise God euen the Father of our Lord Iesus Christ Where first the Apostle imâ—lieth that if they be like minded God must giue them this to â—e like minded and therefore hee praieth vnto God to giue â—hem this grace that they be like minded one towards another Secondly he noteth how he would haue both them and vs â—o bee like minded one towards another viz according to Christ Iesus to consent in that truth which hee hath taught and in that loue which hee hath commanded for otherwise if we be like minded but not according to Christ Iesus not in the Lord what great thing doe we doe Are not the Iewes like minded among themselues the Turkes amongst themselues the aduersaries of the truth amongst themselues Were not the Priests Scribes and Pharisies of one minde when they condemned the innocent bloud and the whole multitude of the Iewes when they cried all at once saying Crucifie him crucifie him away with him and deliuer vnto vs Barrabas And are not they all of one minde that cast their heads together with one consent and consult to worke wickednesse in what kinde soeuer it be And to consent and be like minded in these and the like things is it not rather a conspiracie then an vnitie We aâ—e not then onely to be like minded but to bee like minded in the Lord to be like minded according to Christ Iesus And lastly the Apostle sheweth to what end he would haue vs to be like minded namely that with one minde and one mouth we may praise God euen the Father of our Lord Iesus Christ not onely with one minde but also with one mouth nor onely with one mouth but also with one minde Thiâ— then yee see it to be a dutie so necessarie in vs and in all Christians that wee be like minded in the Lord that the Apostle still commendeth it vnto vs beseeching vs to be like minded charging and adiuring vs to be like minded and praying vnto God that we be like minded But why is it so necessarie a dutie that we be like minded iâ— the Lord Many reasons might be alleaged but I will oneâ— mention two As first because we haue one Lord one faith one
vs. A â—riuiledge only proper vnto Christ that by his sufferings hee â—ould merit at all either for himselfe or for others For of all â—ur afflictions and sufferings that is to be said which Paul saith â—f his afflictions Rom. 8.18 I account saith hee that the afflictions of this â—resent time are not worthy of the glory which shall be shewed vnto â— Where the Apostle plainly renounceth all merit of life â—nd glory vnto his sufferings and afflictions And our Sauiour â—hrist likewise plainly telleth vs that when wee haue done all â—hat wee can euen all that is commanded vs wee must say â—ee are vnprofitable seruants Luk. 17.10 wee haue done onely that which â—as our dutie to doe If when wee haue done all that we can â—ee are vnprofitable seruants if when wee haue done all that commanded vs wee haue only done our dutie then what â—aime can wee make by merit or desert Nay if wee looke â—nto our merits wee shall finde that eternall life is the gift of â—od through Iesus Christ and that wee haue onely deserued â—eath and euerlasting condemnation Iam. 2.10 For whosoeuer keepeth â—e whole Law and yet faileth in one point he is guiltie of all and â—f the condemnation due to the breach of them all Now cerâ—ine it is that in many things wee offend all and that our best â—â—ghteousnesse is but as the menstruous clothes of a woman â—uen the best thing that wee doe is stained with sinne and full â—f vnrighteousnesse so that if wee stand vpon our owne meâ—ts wee see wee must needs perish all Wee must then flie â—rom our selues and renouncing our owne merits rest our â—elues wholly only on the merits of Christ Iesus by whose â—eath and passion wee haue an entrance into glory For his â—assion being the passion of the Sonne of God was both a â—ll satisfaction vnto Gods iustice for vs and worthily deserâ—ed the glory which hee hath purchased for vs and giuen â—nto vs. And let this bee spoken touching the sequele of Christ his passion or the cause of his exaltation into glory â—t followeth Wherefore God c. The second thing which hence I obserued was who exalted him and that is here set downe when it is said God hath highly exalted him Christ then hauing humbled himselfe and beene obedient euen vnto the death God euen the Father of our Lord Iesus Christ raised him from the dead and set him at his right hand in the heauenly places Act. 2.31 So Dauid had said long before saying Thâ—â— shalt not leaue my soule in graue neither shalt thou suffer thine holy one to see corruption Which Peter auoucheth to be spoken of God raising vp Iesus from the dead To this likewise giue all the Scriptures witnesse that God raised vp Iesus our Lord from the dead the Father by the Sonne and the Sonne by the eternall Spirit that was within him Here then is our comfort that he who hath loosed the sorrowes of Christ his death and raised him vp by his power will also giue a good end vnto all our troubles and raise vs vp also by Iesus and set vs with him Many are the troubles of the righteous Psal 34.18 but the Lord deliuereth him out of all And if it be so that thou see not the fruit of this promise in this life but goest to thy graue in mourning vndeâ— the crosse yet know this that hee which hath raised vp the Lord Iesus shall raise thee vp also by Iesus and set thee with him and there wipe all teares from thine eyes and couer thee with the garment of gladnesse But withall let mee giue you this caueat 1 Pet. 4.15 16 Let none of you suffer as a murtherer or as a theefe or as an euill doâ—r or as a busie body in other mens matters But if any man suffer as a Christian pouertie sicknesse persecution imprisonment or what crosse else soeuer let him not be ashameâ— but let him glorifie God in this behalfe For Christ hath also suffered once for sinnes the iust for the vniust that hee might bring vs vnto God and God for our momentanie and light afflictions in that day will giue vs an eternall weight of glory Wherefore as the Apostle doth so I exhort you Let him that suffereth 1 Pet. 4.19 what crosse soeuer it be according to the will of God commit his soule to God in well-doing as vnto a faithfull Creator and hee that loosed the sorrowes of death from Christ shall giue in his good time a good end to all his troubles And thus much touching the second point to wit who exalted him It followeth Wherefore God hath also highly exalted him Where wee are to see in what sense Christ is said to haue beene exalted and not onely so but highly exalted which was the third thing which I proposed hence to be obserued 1. Therefore Christ was exalted when he was raised from the dead when his bodie which was sowen in dishonor was raised vp in glory 2. He was highly exalted when ascending into heauen he was set in the heauenly places farre aboue all principalitie and power and might and domination and euery name that is named not in this world onely but also in that that is to come Thus God exalted â—nd highly exalted Christ Iesus whom the Iewes had crucified Here then first we haue the testimonie of the Apostle for that â—oint of our faith the resurrection of Christ Iesus He made his graue with the wicked as the Prophet had prophesied He was buried and the pit had shut her mouth vpon him Esay 53.9 euen the â—ombe of the earth had enclosed him in but God the third day exâ—lted him raising him from the dead and not suffering his body to â—ee corruption If I thought it needfull further to proue the resurrection of Christ Iesus vnto you his sundry appearances â—fter he rose againe from the dead first vnto Marie Magdalen â—hen vnto the two Disciples that went to Emmaus then to Peâ—er then to all the Disciples together saue Thomas then to all â—he Disciples then to moe then fiue hundreth brethren at â—nce these I say his manifold appearances and many other â—estimonies of holy scripture might at large proue the same â—nto you But my desire rather now is to lesson you in such â—hings as Christ his resurrection may teach vs. First therefore the resurrection of Christ Iesus may put vs â—n minde of this dutie that as he was raised againe from the â—raue wherein he lay dead vnto life so we ought to rise from â—he graues of sinne wherein we lie dead vnto newnesse and â—olinesse of life If yee be risen with Christ saith the Apostle Colos 3.1 â—hen seeke those things which are aboue as if he should haue â—id Christ is risen from the dead if yee be risen with him â—nd lie not still dead in your sinnes then seeke those things â—hich are aboue Where yee see how the Apostle putteth â—hem in
he hath chosen and adopted before the foundation of the world and his decree is beyond all degrees of comparison more vnalterable and vnchangeable than are the lawes of the Medes and Persians Yet such are the mercies of our God towards vs that howsoeuer wee can helpe nothing vnto our election or vnto our adoption into the sonnes of God yet may wee know whether we be elected whether we be the sonnes of God and besides we may giue proofe thereof vnto others And hereunto it is that wee ought to giue all diligence and to bend our selues and our whole studies that it may appeare both vnto our selues and vnto others that we are the sonnes of God A studie whereunto the comfort which thence may arise may be a sufficient inducement vnto any For wherein should wee rather labour than in that wherein wee may take the greatest comfort Or wherein can we take so great comfor as in this that wee know that we are and that it doth appeare vnto others that wee are the sonnes of God Herein alone is sound ioy and comfort and without this what can there be else but restlesnesse of thoughts and disquietnesse of minde Yea but you will aske mee how this may appeare either vnto our selues or others that wee are the sonnes of God I answer out of the Apostles euen by walking without rebuke in the middest of a naughtie and crooked nation by the fruits of the spirit shewing themselues in the holinesse of our conuersation Rom. 8.14 For as many as are lead by the spirit of God they are the sonnes of God Now who are they that are lead by the spirit of God Euen they that by the power of the spirit of sanctification mortifie the deeds of the body as there the Apostle sheweth and bring forth the fruits of the spirit So then they which walke not after the flesh but after the spirit flying from sinne as from a Serpent and being zealous of good workes they haue an infallible testimonie that they are the sonnes of God and heires of eternall life Hereby then wee our selues know that wee are the sonnes of God euen by the fruits of the spirit which hee hath giuen vs. And therefore Peter in the place before alleadged Giue diligence to make your calling and election sure immediately addeth For if yee doe these things that is if yee bring forth those fruits mentioned before ye shall neuer fall Where the Apostles plainly sheweth that the way to confirme our election vnto our selues is by the fruits of the spirit which he hath giuen vs. Hereby likewise wee make it apparant vnto others that wee are the sonnes of God if wee walke in those good workes which God hath ordained vs to walke in And therefore our Sauiour Christ exhorteth vs saying Let your light so shine before men Mat. 5.16 that they may see your good workes and glorifie your Father which is in heauen euen him whose sonnes they shall know you to bee by those good workes which they shall see you doe So that as the end wherefore wee were predestinate to bee adopted into the sonnes of God through Iesus Christ was that wee should be holy and without blame before God in loue so the meanes whereby wee are declared both to our selues and others to be the sonnes of God is our holy conuersation and walking without rebuke in the middest of a naughtie and crooked nation When therefore I say that we ought to giue all diligence that we may appeare to be the sonnes of God the meaning is that we ought to be holy in conuersation and without blame in the middest of a naughtie and crooked nation that so it may appeare that wee are the sonnes of God Yea but here againe it will be said where is he that is holy in all manner of conuersation And who is he that walketh without rebuke amongst the sonnes of men And therefore how can it appeare by the note of our sanctification that we are the sonnes of God I answer that howsoeuer our sanctification here in this life be so vnperfit that we cannot be holy in all manner of conuersation or walke without rebuke amongst the sonnes of men yet if we striue and labour if we studie and endeuour to be holy without blame and to walke as the sonnes of God amongst the sonnes of men hereby it doth and may appeare that we are the sonnes of God If we hate the sinnes of vnfaithfulnes and let no such cleane vnto vs if we suffer not sinne to reigne in our mortall bodies but striue to subdue the flesh vnto the spirit if we flie the corruptions which are in the world through lusts and studie to liue soberly and righteously and godly in this present world if wee long and thirst after those things that belong vnto our peace and can in the needfull time of trouble come vnto our God and cry Abba Father hereby it doth and may appeare that we are the sonnes of God The godly strife against sinne and carefull desire of walking in the waies of God without rebuke they are the sure and vndoubted stampes of the spirit of our adoption into the sonnes of God and the certaine fruits of that spirit whereby we are sealed vntill the redemption of the possession purchased vnto the praise of his glory If thou desire further proofe of these things looke into the holy scriptures and they shall instruct thee sufficiently herein Mat. 5.6 Blessed saith our Sauiour Christ are they that hunger and thirst after righteousnesse Where our Sauiour sheweth that not they alone which are righteous but they also which hunger and thirst after righteousnes are blessed and consequently the sonnes of God So we read that Abrahams willingnes to offer vp his onely begotten sonne Isaac for a burnt offering vnto the Lord Gen. 22.12 was accepted with God for as sure a proofe of his faith and obedience as if he had offered him vp indeede Insomuch that in regard of his willingnes thereunto the Apostles plainely say that he did offer vp Isaac when he was tâ—ied Heb. 1â— 17 Iam. 2.21 So litle difference the Holy Ghost putteth betweene the will and the deede when the will is inclined vnto that which is good 1 Chro. 28.2 The like may be said of Dauids willingnesse and desire to build a Temple vnto the Lord. He builded it not yet his purpose and desire to haue builded it was accepted with God And generally this is true that the will and desire is accepted with God as the deede so that the will and desiâ—e and indeuour to walke in the waies of God without rebuke doe plainely sâ—ew vs to be the sonnes of God and are accepted with God as if we walked holy and without blame The like is to be said of striuing against sinne that euen the very striuing against sinne doth plainely shew vs to be the sonnes of God For proofe whereof what neede any other than that example of the
the Lord and his strength and doe first honour him that so he may honour them before all people Nay euery plot is sooner and oftener cast then this and this comes seldome or neuer within their thoughts or if it doe yet this is too slow a course for them God must giue them leaue to climbe vp another way and then when they are where they would be they will serue him perhaps when they thinke of him Againe are there not many that are so couetous that they seeke by all meanes to be rich and to be Lords if it were possible of the whole earth And yet how many of them remembring that the Lord maketh poore and maketh rich doe first seeke the Lord so to become rich by him Nay if fraud oppression vsurie or the like will make them rich they will not wait vpon the Lord but thus they will become rich Yea but these and such like as seeke and delight only in pleasures and idlenesse and riches and honour and the like they seeke these things altogether they seeke not the Lord at all neither is God in all their thoughts but thou seekest the Lord and delightest in his Law And so doe many which yet seeke their owne more then that which is Iesus Christs Wilt thou then see whether thine owne things or the things of Christ Iesus be more sought of thee whether in some things thou preferre not thy selfe before thy Christ and his will Aske thine owne heart and see whether if thy God should bid thee doe as Zacheus did Luk. 19.8 giue halfe of thy goods to the poore and if thou hast taken from any man by forged cauillation to restore him foure-fold whether I say it would not grieue thee so to doe See whether if thy Christ should say vnto thee as he said to the young man in the Gospell Goe sell that thou hast Mat. 19.21 and giue to the poore and thou shalt haue treasure in heauen and come and follow mee whether I say thou couldest be content to doe so See whether in thy care for thy health for thy wealth for thy life c. thy first and chiefe care therein be that thereby thy God may be glorified See I say and looke into these and the like things with a strait eye and this shall be a good rule for thee to know whether thou seeke thine owne more then Iesus Christs And howsoeuer you shall finde your selues in the examination of these things guiltie or guiltlesse this you must know that Christian dutie requireth this of vs that first and principally we should seeke the glory of God and the things that belong vnto our peace and then afterwards the things that belong vnto this life Wee are carefull for many things what to eat what to drinke wherewith to be clothed how to liue and pay euery man his owne how to prouide for our wiues and our children how to maintaine our state and calling c. and so wee may and so wee ought to haue a godly care of these things without diffidence or distrust in Gods gracious prouidence but the rule which our Sauiour Christ giueth that must wee still keepe Mat. 6.33 first to seeke the kingdome of God and his righteousnes and then all these things which are outward meanes of liuing and well liuing shall be cast vpon vs. Christ must bee vnto vs health and wealth and life and all things else We must cast our care vpon him and he will care for vs. Aboue all things wee must submit our selues vnto his will and walke after his Law and whatsoeuer things are needfull and meet for vs hee will minister vnto vs. Let euery man therefore so seeke his owne things that first and principally hee seeke the things of God let him so minde earthly things that his affections be principally set on the things that are aboue let him so regard his body that he principally looke vnto his soule LECTVRE XLI PHILIP 2. Vers 22.23.24 But yee know the proofe of him that as a sonne with the father hee hath serued with mee in the Gospell NOw the Apostle in these words to cleere Timothee of that fault wherewith very many of the rest were tainted that hee sought not his owne more than that which was Iesus Christs he asketh no other or better proofe thereof then their owne knowledge and experience of him for that they knew very well that Timothee as a sonne with the father serued with the Apostle the Lord Christ in preaching of his Gospell But yee saith the Apostle know the proofe of him c. As if the Apostle should haue said The rest that are with mee at least very many of them seeke their owne more then that which is Iesus Christs But for Timothee your selues will serue to cleere him of this fault yee know vpon that knowledge and proofe which yee haue of him that hee is another kinde of man that he hath serued with me euen as a sonne with his father whom Christ Iesus wherein in the Gospell that is in the preaching of the Gospell his ministerie is fully knowne vnto you that both he and I haue walked after one rule in preaching of the Gospell of Iesus Christ euen that wee haue walked as the father and the sonne in the selfe same steps vnto the building of the spirituall Temple of Christ Iesus hee walking as hee hath mee for example This I take to bee the Apostle his meaning in these words The notes hence to bee obserued I will rather point at then much stand vpon especially in this place and auditorie 1. Hence I note that Timothy whom the Apostle sent vnto the Philippians was a man of whom they had had proofe and experience before and whose faithfulnesse in the worke of his ministery was so well knowne vnto them that they could not doubt thereof And this was the cause why the Apostle thought it not needfull to labour much in the clearing of Timothy from such faults as had infected the rest or in the enlarging of his commendation they knew that as a son with the father so he had laboured with the Apostle in preaching the Gospell of Christ Iesus A thing whereunto euen all the ministers of Christ Iesus ought most earnestly to striue by their faithfull and carefull walking in the workes of their calling to approue themselues not onely before the Lord but also before men to be the faithfull seruants of Christ Iesus Yea but here is all the skill to do so or rather it seemeth a thing impossible to approue our selues both before the Lord and also before men For if we yet should please men we were not the seruants of Christ And therefore the Apostle in an onother place protesteth against pleasing of men Gal. 1.10 and saith we so speake not as they that please men but God which trieth our hearts 1. Thes 2.4 How is it then possible for vs to approue our selues both before God and before men True
this dutie then studie to amend that which is amisse and learne so to be affected one towards another as that ye will reioyce with them that reioyce and againe weepe with them that weepe Againe it may be that the Apostle was sorie that by his occasion their Minister and Teacher was so long absent from them And therefore now when Epaphroditus was sent backe againe vnto them he was the lesse sorowfull But this being onely a coniecture my purpose is not to ground any obseruation thereupon Onely this neither may the example of the Apostle be any president for any to deteine the Minister from his charge neither may the example of Epaphroditus be to any Minister any president to absent himselfe from his charge For Epaphroditus was now absent from his people being sent by them to Minister to the necessities of the holy Apostle so that albeit he was absent from them yet was hee labouring for them euen in the worke of Christ as the Apostle speaketh in the last verse of this chapter How then can this example help them who absent themselues either for idlenesse and their owne ease or vpon other pretences which haue no lawfull warrant Againe his staying there with the Apostle was not so much by the Apostle his deteining of him as by the Philippians charge that he should stay with him and by the sickenesse wherewith God visited him How then can this example bee any warrant vnto them whom deteine Ministers from their charge either for their owne pleasures sake or in some other respect which hath no better warrant I wish that both these men would bee as sorie for deteining Ministers from their charge as it is likely the Apostle was and likewise that the Ministers as sorie for being absent from theâ—r charges as it is likely Epaphroditus was This were a president worthy the following the other is a president without all ground or shadow of any semblance But I purposed onely to touch this by the way Now followeth the Apostle his request for Epaphroditus Receiue him therefore in the Lord c. The Apostle hauing shewed the causes why he sent Epaphroditus vnto the Philippians now commendeth him vnto them and maketh request for him that they would entertaine him at his returne as they ought shewing withall a reason in the next verse why they should doe so In this verse 1. He sheweth how they ought to receiue and entertaine him in particular 2. How they ought to entertaine all Ministers generally being such as he was First touching the entertainment of him in particular the Apostle willeth them to receiue him first in the Lord then with all gladnesse In that he willeth and exhorteth them to receiue him in the Lord his meaning is that they should receiue him not as a priuate friend not as one sent from him whom for his sake they should vse kindly but as the seruant of the Lord and as one sent euen by God himselfe vnto them For herein the Apostle may in part seeme to allude vnto that extremitie of sicknesse whence he could not possibly haue beene deliuered but onely by Gods mercy on him And therefore now he was sent vnto them not so much by the Apostle as by the Lord who onely did saue his life from death Againe in that he exhorteth them to receiue him with all gladnesse his meaning is that as he longed after them all so they should all receiue him with all gladnesse euen with exceeding ioy for his comming vnto them For so the same words that are heere vsed are well translated Iam. 1.2 Here then we are taught how to intreat and entertaine and receiue the Ministers of the Lord first in the Lord that is as seruants of the Lord and sent by God vnto vs. So the Apostle giueth testimonie vnto the Galathians that they receiued him where he saith But yee receiued me as an Angell of God Gal. 4.14 yea as Christ Iesus And that they are so to be honored and accounted of he againe sheweth where he saith 1 Cor. 4.1 Let a man so thinke of vs as of the Ministers of Christ and disposers of the secrets of God And why are they so to be thought of and so to be honoured The reason is plaine they are the Embassadors of Christ Iesus in Christ his stead beseeching vs that we would be reconciled vnto God So saith the Apostle Now then saith he we are embassadors for Christ as though God did beseech you through vs 2 Cor. 5.20 we pray you in Christ his stead that yee be reconciled vnto God Now Embassadors yee know are to be receiued as the Prince from whom they are sent so that the Ministers of Christ are to be receiued euen as Christ Iesus And therefore our Sauiour saith He that receiueth you receiueth me Mat. 10.40 and he that receiueth mee receiueth him that sent mee Againe Embassadors yee know speake not in their owne name but in the Princes name that sent them so that the Ministers of Christ are to be heard as Christ whose Ministers they are And therefore our Sauiour saith He that heareth you heareth me Luk. 10.16 and he that despiseth you despiseth me and he that despiseth me despiseth him that sent me And yet see how hardly we are brought to receiue and harken to this instruction Indeede it grieueth mee to see how the Ministers of the Lord are receiued euen in this auditorie Euery fit opportunitie hath beene taken to put you in minde of these things And what neerer are yee then at the first Are the Ministers of Christ Iesus to be receiued in the Lord and for the Lord Are they the Embassadors of Christ Iesus and therefore to be receiued and to be heard as Christ Iesus How happens it then that some will not at all almost come to heare them that some come so slackly to heare them and that some turne their backs vpon them and will not stay to heare them If the Embassador of an earthly Prince should be vsed in such like sort would not sharpe stormes and sore displeasure follow vpon it And shall the Embassadors of the King of heauen and King of Kings be so vsed and will not his anger and heauy displeasure be kindled at it If we sought our honour we might well goe without it seeing the Lord cannot haue it But we seeke not our owne honour but the honour of him that sends vs euen the honour of Christ Iesus whose word we preach vnto you We would be honored for the words sake and therefore we would haue the word much more honoured And therefore we call you vnto the hearing of the word euen of the word of life euen of the word of your saluation But how preuaile we Those that will not come what should I speake vnto them I iudge them not there is one that iudgeth them Of such as doe come some come so seldome that it may seeme they come when their leisure from other
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 Pharisies where he telleth them that the Publicans and harlots shall goe before them into the kingdome of God Matt. 21 31. The meaning is not that the wicked and lewd life of the Publicans and harlots did more commend them vnto God then did the religious and strict life of the Pharisies but thereby our Sauiour giueth them to vnderstand that because of their conceit and confidence in their owne righteousnesse they were further from the kingdome of God then were the greatest sinners that were so that there was more hope of the greatest sinners that were that they would sooner come to repentance and sooner come vnto him then would they that had confidence in their owne workes and in their owne righteousnesse The more confidence then that we haue in our owne workes and in our owne righteousnesse the more strangers wee are from Christ and his righteousnesse If wee cleaue wholly to our workes as thinking to be iustified or saued by them wee are wholly separated from Christ Iesus and haue no part in that saluation which is by grace through faith in his name or if wee cleaâ—â— in part vnto our workes then doe wee diminish the glory of Christ Iesus Nay I say more if wee cleaue in part vnto our workes wee haue no part in Christ or in saluation by him Which I take it is plaine by that of our Apostle verse 3. of this chapter where hee saith Wee reioyce in Christ Iesus aâ—â— haue no confidence in the flesh as if he should haue said If weâ— should haue confidence in the flesh then should wee not reioice in Christ Iesus The conclusion then must needs bee that all our workes by reposing confidence in them how good soeuer they seeme to be are indeed losse and hurtfull vnto vs. For what more hurtfull then to withhold vs from comming vnto Christ vnto these of the Apostle let mee adde a 3. respect wherein also euen all our workes generally are but losse and dung which is in respect of the quality of our works in themselues For if our best workes should be weighed in the ballance of the sanctuarie they would be found too light if they should be examined after the strict rule of Gods iustice they would make vs lift vp our voices with Dauid and say Psa 143.2 enter not into iudgement with thy seruant ô Lord for in thy sight shall no man liuing be iustified Iob. 14.4 For who can bring a cleane thing out of filthinesse there is not one that can do it How good therefore how righteous and holy soeuer we be yet must we know that all our righteousnesse is but as filthy clouts out of the Prophet Es 64.6 Whether therefore we compare our workes and our righteousnesse by workes with the knowledge of Christ and the righteousnesse which we haue by faith in his name or whether we respect the reposing of any part of our confidence in them or whether we respect our workes in themselues if they should be examined by the Law of God we see that they are no vantage but losse and as the Apostle tearmeth them dung Which doctrine how true and likewise how necessary it is the Apostle his insisting and beating vpon it doth euidently shew For ye see that the three seuerall repetitions hereof taketh vp this whole verse almost What then doe we condemne good workes doe we make this account of them that so we may banish them out of the country So some tell you but most vntruely For in all places wee exhort all men that they abound in euery good worke and we giue all encouragement thereunto Wee tell you that good workes are the way which God hath ordained that we should walke in vnto heauen and that without holinesse of life no man shall see the Lord wee tell you that God commandeth them that God rewardeth them that God is well pleased with them and that they are truely good workes though they be not perfectly good workes yea wee tell you that they are accounted vnto vs as perfectly good because whatsoeuer imperfection is in them is for Christ his sake couered and not imputed vnto vs. Thus wee haue learned and therefore thus we tell you Also we tell you that yee are not to repose any confidence of your saluation in them but all in Christ Iesus that they are to bee counted but losse and dung in comparison of the excellent knowledge of Christ Iesus and of his righteousnesse that our workes be they neuer so good doe not make vs righteous before God that wee are saued not of workes but by grace through faith in Christ Iesus and that none of all our workes can abide the seueritie of Gods iudgement much lesse merit any grace at Gods hands Thus also we haue learned and therfore thus also we tell you And doe we condemne good workes because wee teach you the truth touching good workes We desire and we pray that ye may abound in all knowledge and in euery good worke but we are iealous that ye should not grow to an ouerwening conceit of them Good workes must be done but we must not trust to be iustified or saued by them because that honour onely belongeth vnto God Let this teach vs to renounce all confidence in our owne workes and in our owne righteousnesse whatsoeuer and to beware of them that tell vs that our workes are meritorious and worthy of heauen For if wee flatter our selues with a proud and pharisaicall conceit of our owne righteousnesse by our workes Luc. 18.14 we shall depart home iustified as the Pharisie Wâ— must therefore come vnto Christ as the Publican confessing our owne vnrighteousnesse and acknowledging our owne nakednesse in our selues if we will be cloathed with the long white robe of his righteousnesse For hee filleth the hungâ—e with good thingâ— but sendeth away the rich emptie Hee came not to cal or to clothe the righteous in their own conceâ—â— but he iustifieth the wicked and clotheth the naked For hee respecteth the humble and lowly but for the proud he beholdeth them a farre off Let vs therfore humble our selues in our selues and only reioyce in Christ Iesus If we do any thing that is good it is not of our selues but onely from grace and if we receiue a reward for any good that we doe it is not for the merit of the worke but of the mercie of the Lord for we must still hold that rule of our Sauiour that when wee haue done all that we can yet must we say Luc. 17.10 we are vnprofitable seruants we haue done that which was our dutie to doe Now vnprofitable seruants what merit they Or they which onely doe their duty what merit they Surely other merit of any works we know none but of death If therefore we will bee made righteous before God let vs renounce all merit of grace by our owne workes all confidence in our owne righceousnes Let vs abound in euery good worke but
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
and righteousnesse and sanctification and redemption that there is no condemnation vnto them that are in Christ Iesus and that by faith in him we are made one with him and he with vs all this and much more touching Christ we know by the glorious light of the Gospell which hath shined in our hearts â— Pet. 1.19 And this is that knowledge which the Apostle here calleth the excellent knowledge of Christ Iesus Excellent indeed aboue all other knowledge and excellent euen as much as our life and saluation is worth And this knowledge of Christ is compared by the Apostle Peter vnto the day starre An excellent knowledge and such as is so much more glorious then the knowledge of Christ by the law as is the light and brightnesse of the day-starre more glorious then the light and brightnesse of a candle The third knowledge of Christ is in heauen when wee shall see him face to face which is the most excellent knowledge of Christ of all the rest For then shall we see him as he is then shall we enioy the continuall fruition of his presence then shall we see the name written vpon his thigh The King of Kings and Lord of Lords then shall that knowledge which is now onely in part be fully perfited And this knowledge of Christ is compared vnto the Sunne in her brightnes and is as much more excellent then the second as the second is then the first Now the knowledge of Christ Iesus of which the Apostle here speaketh is not this last nor the first knowledge of Christ but the second which he calleth excellent both in it selfe and in respect of his first knowledge of Christ For he had before a generall and obscure darke knowledge of Christ by the bookes of Moses and the writings of the Apostles being brought vp at the feete of Gamaliel but that was nothing in respect of this this was the excellent knowledge and for this excellent knowledge sake he counted both his former knowledge and all things else to be but losse and dunge Now how all things are to be iudged losse and dunge for the excellent knowledge sake of Christ Iesus that is in the next place to be considered Birth kinred nobilitie wealth learning knowledge holinesse of life righteousnes temperance sobriety and the like euen all outward things and all our workes whatsoeuer are all to be iudged losse and dunge for the excellent knowledge sake of Christ Iesus What then Must we renounce birth kinred nobilitie and the like Must we make away our wealth and riches and vow a voluntarie pouertie Must we remit all care of learning and knowledge and in stead thereof imbrace ignorance Must we leaue of to follow after holinesse of life righteousnesse temperance sobriety and the like Must we cease from good workes if we will be partakers of the excellent knowledge of Christ Iesus No such matter Paul needed not to renounce his tribe his kinred his noble parentage neither was he to grow dissolute or negligent in the obseruation of the commandements and ordinances of the law that he might come to the knowledge of Christ His circumcision was commanded his tribe and kinred were worthy prerogatiues and his workes done according to the law were very commendable He was not therefore simply to renounce or clearely to abiure all those things but onely to renounce all confidence in these things if he would be a Christian Right so it is to be said generally Is any man noble and great by birth and parentage So were many godly kinges of Israel and Iudah But therein we may not secure our selues as if therefore we needed to feare no euill Is any man rich and wealthy So was Abraham and Lot but if riches increase let no man set his heart vpon them let no man trust in vncertaine riches Is any man holy righteous which feareth God and aboundeth in euery good worke So were the Saints of God therefore renowned in the holy scriptures and let him that is such be such still He that is holy let him be holy still and he that is righteous let him be righteous still Yea let euery man labour and striue still more and more to increase in all knowledge and vnderstanding in euery good thing and in euery good worke But let no man reioyce or put any confidence of his saluation in these things but as it is written He that reioyceth let him reioyce in the Lord. How then are all these outward things to be iudged losse and dunge Certainely not in respect of the substance of the things or of the good workes which are done For the things such as we haue spoken of as honour riches wisdome learning knowledge and the like are the good gifts and blessings of the Lord thankfully to be enioyed and vsed to his glory and likewise good works are commanded and rewarded by God and are well-pleasing in his sight as the Apostle witnesseth where he saith Heb. 13.16 To doe good and to distribute forget not for with such sacrifice God is pleased It is not then in respect of the substance of these outward things that they are to be iudged to be losse dunge but they are to be iudged losse and dung in respect of any confidence to be reposed in them for better it is that we wanted them then that we should repose any trust or confidence in them For besides that they are as a staffe of reede on which if a man leane it will breake into shiuers and hurt him confidence in them doth stay vs and hinder vs from comming vnto Christ and reposing that confidence in him which we ought to haue in him Which is plainely proued by that of the Apostle and that of our Sauiour which I mentioned the last day For the Apostle maketh this the reason why the Iewes submitted not themselues vnto the righteousnesse of God because they went about to stablish their owne righteousnesse Rom. 10.3 They saith he being ignorant of the righteousnes of God and going about to stablish their owne righteousnesse submitted not themselues to the righteousnesse of God What was the cause of their blindnesse and ignorance of the righteousnesse of God What was the cause why they submitted not themselues vnto the righteousnesse of God Here it was they went about to stablish their owne righteousnesse they had a great conceit of their owne workes done according to the Law they thought themselues righteous by them and therefore they cared not for comming vnto Christ nor sought not after the righteousnesse of God in him And this was the very cause why our Sauiour told the Pharisies that the Publicans and the harlots should goe before them into the kingdome of God The Pharisies had a proud conceit Mat 21.31 and a very great confidence in their owne righteousnesse insomuch that they iustified themselues aboue all other men And therfore our Sauiour hereby giues them to vnderstand that they are farther from the kingdome
instruction Not as though c. Here you see that the Apostle acknowledgeth that as yet hee had not attained to the full knowledge of Christ to a thorow-feeling of the vertue of Christ his death and resurrection in himselfe to a perfect fellowship of Christ his afflictions He laboured to attaine to the resurrection of the dead in glory by communicating with Christ in his afflictions by dying vnto sinne and liuing vnto God through the power of Christ his death and resurrection by knowing Christ with a feeling knowledge of him in his owne soule But hee saith that he hath not yet perfectly attained vnto these thing◠whereby he might attaine vnto the resurrection of the dead And he amplifieth it by this particle Now saying that now be had not attained vnto these things now that hee had shaken off all impediments and hinderances vnto perfection in these things now that he had renounced all confidence in his owne workes and in all things without Christ now that he laboured to attaine to the knowledge of Christ in his owne soule to the knowledge of the vertue of Christ his resurrection to the knowledge of the fellowship of Christ his afflictions in himselfe if by any meanes he might attaine to the resurrection of the dead yet not as yet he had attained to the full knowledge of Christ in himselfe to a thorow-feeling of the vertue of Christ his resurrection in himselfe to a perfect fellowship of Christ his afflictions My obseruation hence is that all the faithfull children of God how plentifully soeuer endowed with the knowledge of Christ the hatred of sinne the loue of righteousnesse the fellowship of Christ his afflictions yet only know Christ in this life in part onely die vnto sinne and liue vnto God and are partakers of Christ his afflictions in part not one that perfectly knoweth Christ that perfectly feeleth the vertue of Christ his death and resurrection in himselfe that is perfectly partaker of Christ his afflictions For is it not a good reason Paul that holy Apostle of Christ Iesus that chosen vessell of God to beare Christ his name before the Gentiles and Kings and the children of Israel aged Paul that had begotten many in the faith and knowledge of Christ Iesus that had now long borne in his body the dying of Christ Iesus that had his conuersation in heauen that had suffered more then all the rest he I say knew Christ and the vertue of his resurrection and the fellowship of his afflictions onely in part not perfectly therefore none of all the faithfull children of God in this life either knowes Christ or dies to sinne or liues to God or is conformed by afflictions and sufferings vnto Christ his death perfectly but only in part Yes surely the reason holds most strongly Pauls prerogatiues being not any way inferiour to any of the best and most faithfull children of God Now the reason why in this life our knowledge our loue our faith our death vnto sinne our life vnto God our whole obedience all our righteousnesse all our holinesse is in part only why these things in this life are not perfect in any of the children of God the reason I say is because our regeneration and sanctification in this life are not perfect wee are not perfectly renewed in the spirit of our mindes God giueth vnto vs the spirit by measure Joh. 3 34. Rom. 12.3 for vnto Christ alone hath God giuen the spirit without measure but vnto euery one of vs hee hath giuen the spirit by measure Hee is made of God vnto vs wisdome and righteousnesse and sanctification in him dwelleth all the fulnesse of these things plentifully and of his fulnesse we all receiue not fulnesse of his fulnesse but of his fulnesse of the spirit and all spirituall graces wee receiue as it were the first fruits of the spirit and of all spirituall graces wherewith then only wee shall be filled when mortalitie shall put on immortalitie and when corruption shall put on incorruption Which the Apostle also witnesseth where hee saith 1 Cor. 13.12 that now wee see through a glasse darkly but then shall wee see face to face now wee know in part but then shall wee know euen as wee are knowne no◠in this life in part and imperfectly and then onely when wee shall see Christ face to face shall we know him perfectly For when that which is perfect is come then shall that which is in part be abolished but not before Neither is it only so in our knowledge but in our faith in our loue euen in our whole obedience Paul himselfe while he liues shall haue messenger of Satan to buffet him hee shall haue prickes in the flesh and hee shall feele a law in his members rebelling against the law of his minde and leading him captiue vnto the law of sinne which is in his members Here then first is notably confuted that imaginarie perfection which some dreame that the children of God may haue in this life This holy Apostle attained not vnto the perfection either of the knowledge of Christ or of obedience vnto his will what perfection then can there be in any of Gods children in this life They say that no man indeede can attaine to that absolute perfection either of that knowledge or of that righteousnesse which shall be in heauen but that they may attaine vnto such perfection as is required in this life As if either God might not require of vs in this life such perfection as he gaue vnto vs in our creation or as if where such remnants of sinne and ignorance are as sticke fast vnto vs there could be such perfection Gal. 3.22 For I demand hath God concluded all vnder sinne The Apostle Paul saith so and Iohn likewise saith 1 Ioh. 1.8 that if wee say wee haue no sinne wee deceiue our selues and the truth is not in vs. What perfection then where there is such transgression Againe did not God create vs after his owne image in righteousnesse and true holinesse without sinne or ignorance or any such thing It is cleere and cannot be denied And what was our perfection then Now that ignorance hath blinded vs and sinne hath defiled vs haue we such perfection now Or may not God require such perfection of vs now in this life How did wee lose it Was it 〈◊〉 by our owne default And may not then God require it of v◠True it is he cannot haue it of vs because we haue lost it B◠because wee haue lost it should wee not haue it Yes surely wee haue lost it but wee should haue it and therefore he may require it of vs wee should haue it but wee haue lost it therefore is the punishment due vnto vs for it True it is wee are often exhorted to be perfect but those exhortations onely shew vnto vs what perfection should be in vs not what perfection is in vs. Yea the whole Law is a perfect rule not of
that wee doe but of that wee should doe and of that which God may require of vs. All our perfection is only in Christ Iesus who hath perfectly fulfilled that which wee should but could not and for whose sake all our imperfections are couered and not imputed vnto vs. He is our perfection wee are full of imperfections and in his perfection are all our imperfections â—id and couered Againe here is a notable comfort for all such of Gods children as feele in themselues any imperfections any wants â—f those things after which their soule longeth The blessed Apostle had not now when he wrote these things attained to â—he perfection of the knowledge of Christ of the vertue of his â—esurrection or of the fellowship of his afflictions Why art â—hou then troubled and why is thy soule disquieted within hee for such imperfections as thou feelest in thy selfe Thou â—nowest not thy Christ as thy soule desireth thou findest not â—at sweetnesse of his word in thy selfe that thou shouldest â—ou feelest not thy flesh so subdued vnto the spirit as it should â—e thou doest not walke in that obedience vnto thy God â—hat thou shouldest thou art not so zealous in all holy duties 〈◊〉 thou shouldest be thou doest not take such pleasure in the â—ings that belong vnto thy peace as thou shouldest do None 〈◊〉 all the children of God that come not farre short of that â—ey should in all these things and the more holy that they â—e the more they see their wants How often doth Dauid â—ay vnto the Lord to teach him his statutes Psal 119. to open his eyes at he may see the wondrous things of his Law to stablish his â—ord in him to incline his heart vnto his testimonies and not â—to couetousnesse to quicken him in his righteousnesse â—eade the 119. Psalme where thou shalt finde that that holy â—ophet hath euen powred out his soule in many such praiers 〈◊〉 but thou doest not onely feele in thy selfe the want of such â—rfections as thou shouldest haue but thou feelest such imperfections as thou shouldest not haue Thou art dull and sluggish and heauie and and lumpish there is no edge in thee vnto the things that belong vnto thy peace Doest thou know and feele in thy selfe these imperfections This same is a peece of thy perfection to see and know and acknowledge thine imperfections Luk 18.11 12 13 The proud Pharisie hee talkes of nothing but his perfections it is the poore Publican that feeles his imperfections and that not daring therefore to lift vp so much as his eyes to heauen strikes his breast saying O God be merciful vnto mee a sinner And what is it that makes thee feele thine imperfections It is the life of God in thee that makes thee that thou seest thy dulnesse and lumpishnesse and that thou canst not abide it but grieuest at it Them that are dead in their sinnes thou seest to goe on in the wickednesse of their wayes neither are they euer touched with any remorse or feeling of their wants and imperfections Yea Dauid so long as he lay dead as it were in that sinne which hee had committed in the matter of Vriah he neuer felt any remorse But when onâ—â— the life of God beganne to awake in him by the word of Nathan then he said I haue sinned against the Lord. This then that thou feelest and acknowledgest thine imperfections 〈◊〉 token of the life of God in thee The greatest imperfection that the young man in the Gospell had was the great conceâ—â— which he had of his perfection All these commandements saith he Mat. 19.20 I haue obserued from my youth vp what lacke I yet He could not see any imperfection in himselfe till Christ bade himself all that he had and giue to the poore c. and then he saw it but the text saith nothing of his acknowledging it with remorse for it To stand then vpon our perfection is our greatest imperfection and to see and acknowledge our imperfection with remorse is a great point of our perfection Let not then thine imperfections dismay thee It is well that thou feelest them it is a point of thy perfection and it is a token of the life of God in thee and if thou feltst them nor thy disease were a great deale more dangerous O but therefore thou art troubled because thou feelest thine imperfections more then thou wast wont O but comfort thy selfe rather in those mercies that thou wast wont to finde for he that hath begunne a good worke in thee Phil. 1.6 will performe it vntill the day of Iesus Christ He is immutable and so is his loue immutable for whom he loueth once hee loueth vnto the end Ioh. 13 1. It was Dauids case as himselfe witnesseth where hee thus saith I caâ—â—ed to remembrance my song in the night Psal 77.6 I communed with mine owne heart and my spirit searched diligently 7. Will the Lord aâ—sent himselfe for euer and will he shew no more fauour Is his mercy cleane gone for euer Doth hâ—s promise faile for euer more 8. Hath God forgotten to be mercifull 9. hath hee shut vp his tender mercies in displeasure Where the Prophet sheweth how hee was wont to praise the Lord in the night season for his louing mercies But now the Lord had seemed to shut vp his tender mercies in displeasure And this he saith in the next verse was his death euen the want of the feeling of Gods goodnesse he saith was his death 10. yet saith hâ— I remembred the yeeres of the right hand of the most high Where he signifieth that he recouered himselfe by remembring the former times wherein God had manifested his goodnesse towards him Let not then thy present want disquiet thee but comfort thy selfe in the remembrance of his former goodnesse towards thee Though hee seeme for a little to hide his face from thee yet will hee not leaue nor forsake thee but in his good time he will perfect his good worke in thee But I follow Here I note the Apostles eager pursuit after perfection He had not yet attained vnto it but he followed as eagerly after it as the persecutor who will not rest till he haue him whom he persecuteth or as the runner who will not rest till he come at his goales end He was so desirous to grow daily more and more in the knowledge of Christ and of the vertue of his resurrection c that he shooke of all impediments and letts which might hinder him in that course and laboured daily more and more in all things to grow vp into him which is the head that is Christ Whence I obserue a necessarie dutie for all Christians which is that they labour daily more and more to grow vp in the knowledge of Christ in obedience to his will in holinesse and righteousnesse and in all things to aime euermore at the marke of perfection And to this purpose are those often
one thing I doe c. In these words the Apostle repeateth the signification of his incessant and earnest following after that perfection which before hee said he had not yet attained vnto which was the latter member of the former verse The manner of speech which here he vseth is borrowed from the qualities of them that runne in a race And hee remembreth three especiall qualities of runners whereby he maketh proofe of his incessant and earnest following after the perfection of the knowledge of Christ The first is that they neuer looke backe to marke how much ground they haue already runne the second is that they still keepe their eyes vpon the marke that is before them and still runne towards it the third is that they still remember for what prise they runne and therefore so runne that they may obtaine the prise In all which qualities the Apostle professeth that hee matched the best runners in his Christian race for as runners neuer looke behinde them so hee saith that he did not onely neuer looke backe at the things behinde him but hee quite forgot all thâ—â— was past so farre was he from thinking of any merit for ought that he had done were it neuer so good Againe as runnes haue alwayes their eye vpon the marke before them and still runne towards it so hee saith that hee did endeuour himselfe vnto that which was before still labouring as if he would euery foot stretch out his armes to catch hold of the marke and that he still followed toward the marke neuer intermitting his course but if he fell vp againe and to it Lastly as runners make haste vnto the marke for the prise that they may obtaine so hee saith that hee ceased not running towards the marke for the prise of immortalitie with Christ in the heauens by God which had called him in Christ Iesus So that yea seâ— the Apostle here signifieth his most eagre pursuit without intermission after perfection in the knowledge of Christ which only he should haue in the heauens when after his race in thâ—â— life ended he should raigne with him for euer and euer Noâ— let vs see what wee may hence obserue for our instruction 〈◊〉 our Christian race vnto perfection and immortalitie in the â—eauens And first it is not vnworthy the noting that the Apostle â—assing from the one member vnto the other saith But one â—â—ing I doe whereby he implieth thus much that hauing not â—ee attained vnto perfection hee thought it a very necessary â—hing for him to follow after it with all diligence and without â—ll intermission One thing I doe and that one thing I count â—ecessary What is that I forget that which is behinde c. â—o know Christ perfectly that is my labour and the prise for â—hich I runne Whence I obserue that there is one thing neâ—essary for all Christians which is that acknowledging our â—â—ant of perfection in the knowledge of Christ we still runne â—orward from perfection to perfection till we become perfect â—hâ—n in Christ Iesus For this wee must know that our whole â—ife is a way and race wherein we must walke and runne from â—mperfection towards perfection and that in the whole race â—f our life it is not for vs to looke backe or to stand still but one thing is necessary euen that wee still runne towards perâ—ection which is the marke set only at our races end The necessitie of this one thing our Sauiour shewed when he said vnâ—o Martha Martha Martha Luk. 10.41.42.39 thou art carefull and troubled about many things but one thing is needfull Mary hath chosen the better part Why What had Mary chosen She troubled not her selfe with other matters but she sate her downe at Iesus feet and heard his preaching Mary sate downe and Martha ranne vp and downe being cumbred about much seruing but yet Mary ranne in the Christian race when shee sate her downe at Iesus feet and heard his preaching Shee followed after the knowledge of Christ and of that our Sauiour said that one thing was needfull But how needfull this one thing is not many of vs consider Many Marthaes but not many Maries Many of vs are troubled about many things wee haue many irons in the fire much businesse to occupie our heads withall many guests to looke vnto a great familie to care for indeed so much we haue to doe that if Iesus be preaching in his Minister wee cannot come to heare him Not many of vs that with Mary will leaue all our other businesse if Iesus bee preaching in his Minister and come and heare him For to note this by the way yee may not imagine that Mary was any idle huswife or that shee sequestred her selfe wholly from all things of the world and gaue her selfe only to reading and hearing of the word preached but this was her commendation that when Iesus came vnto their house and being come beganne to preach shee would not lose the opportunitie but straightway left all her other businesse and sate her downe at Iesus feet and heard his preaching And this was the one thing that was needfull that when he was preaching shee should come and heare him Other things shee might doe at other times but now shee was to doe this But not many of vs consider this for when Iesus comes into our houses almost in his Ministers preaching so that if wee will but come out of our doores to heare him wee may sit downe at his feet and heare his preaching yet wee cannot attend it either wee haue no leisure or else wee haue no list Some of vs looke backe vnto the things of the world others of vs stand and loue to stand in the market all the day idle others of vs thinke that wee haue runne well and that we may now well breathe at least a while but the smallest some of vs runne still forward and grow from grace to grace Well let vs at length with our Apostle count our selues that wee haue not attained to that wee should and this one thing which is needfull let vs doe let vs forget that which is behinde I forget c. Here I note the Apostles running in his Christian race after that one thing which was needfull whereunto he had not yet attained and therein the manner how be did runne in his Christian race Like a good runner he ranne and neuer looked behinde him nay he forgat that which was behinde he neuer minded or thought of any thing that was behinde him of any thing that he had done Yea indeed forgat hee all both the good and the bad things which hee had done Psal 51.3 Gal. 1.13 Dauid did not so for he said that his sinne was euer before him yea and himselfe often speakes of his persecution of the Church True indeed and good it is that wee should not forget our sinnes against our God for the remembrance of our sinnes is both good to humble vs and to represent vnto vs Gods
of the Lord yet haue I often turned out of the way of his commandements though I haue affected the things which are aboue yet haue mine affections beene too much diuided betweene the things which are aboue and the things which are on earth Well let not thy soule be troubled nor feare Doest thou see and know and acknowledge thus much Dauid saith that he confessed his sinne vnto the Lord Psal 32.5 and so he forgaue the punishment of his sinne Feare not then but that he who hath opened thine eyes to see and thy heart to acknowledge thy weaknesse and imperfection will pardon this weaknesse and imperfection whatsoeuer it is Againe feelest thou some seedes some beginnings of these things in thee Who is it that hath sowen and begun these things in thee Euen that God that hath said I will not faile thee nor forsake thee and therefore will performe that good worke which hee hath begun in thee vntill the day of Iesus Christ and will cause those holy seedes to bring forth their fruit in due season Yea comfort thy selfe herein if it be with thee as thou sayest that thy conuersation hath beene in heauen For art thou sorrie that thou hast more minded earthly things then thou shouldest that tentations haue so nighly surprised thee that thou hast so often turned aside from the law of thy God that â—hine heart and affections of thy soule haue beene more diuided twixt heauen and earth then they should And doest thou deâ—iâ—e in thy soule daily more and more to be weyned from â—â—â—nding earthly things to be strengthned against tentations â—o be conformed in thy will vnto Gods will and to walke with â—hy God with a perfect heart This also is a sure token that â—hy conuersation is in heauen for where the perfection of that which should be is wanting there an holy desire and affection vnto that which should be is accepted If therefore in searching out thy heart and thy reines for the triall of these points thou finde it to be with thee as thou sayest thou hast great cause of comfort and ioy in the spirit But if in triall it appeare that as thou hast liued in the flesh so thou hast walked after the flesh neglecting the Law of God yeelding thy selfe captiue vnto the law of sinne setting thine affections on the things which are on earth and neuer minding the things which are aboue then surely thou art a stranger from the life of God and the way that thou walkest leadeth vnto hell Looke therefore well vnto it and let euery man haue that care of his wayes that howsoeuer hee liue here in the body yet in minde and affection he may haue his conuersation in heauen And to this end weyne your selues daily more and more from the loue care of these earthly things He that weepeth through aduersitie 1 Cor. 7.30 let him be as though hee wept not he that reioyceth through prosperitie let him be as though hee reioyced not hee that buyeth as though he possessed not hee that vseth this world as though he vsed it not 31. for the fashion of this world goeth away and all things in the earth are but meere vanitie Take vnto your selues the whole armour of God wrestle harder and harder daily against all tentations and assaults of the Deuill fight a good fight stand fast quit your selues like men resist the Deuill and hee will flie from you Conforme your wils daily more and more vnto Gods will yeeld your selues daily more and more to bee gouerned by his lawes order your steps so heere in his waies as hauing right into that City whereof also ye shall haue possession And though yee liue heere in the flesh yet ascend in heart in minde and in soule into heauen let your thoughts and desires and affectâ—ons bee setled there your faith your hope and your louâ— let them bee rooted and grounded there And then amongâ—â— other benefits this shall not be the least that death shall noâ— come hastily vpon you yea yee shall chearefully thinke vpoâ— death death shall be vnto you an aduantage and when thâ— will of God is yee shall desire to bee loosed and to bee witâ— Christ to remoue out of the body and to dwell with thâ— Lord. For what is the cause why wee so feare death why weâ— are so loth to die Here it is because in the dayes of our flesh we haue not had our conuersation in heauen Our mindeâ— were set vpon earthly things and therefore we are loth to parâ— with them We neuer fought against any tentation nay thâ— strong man possessed vs in such peace that wee neuer knew what tentation meant and therefore wee know not where to liue better then here We regarded not to submit our selues to the lawes of God to be gouerned by them and therefore wee shrinke at death for feare of a iudgement We neuer ascended into heauen in our hearts or soules wee neuer raised our thoughts our desires or our affections so high wee neuer tasted in our selues any sparkle of those ioyes which are prepared to be shewed in the last time and therefore wee long not after heauen but we rather loue to liue here on earth These are the things I say that make vs shrinke at death and loth to die Let vs then hearken vnto these words of exhortation and let vs haue our conuersation in heauen If we shall then shall death be welcome vnto vs and wee shall accept it as the end of our pilgrimage and as the way to our abiding Citie Ierusalem which is aboue and vnto Christ which is our life For the more we ascend while we are in the body in our soules and spirits in our meditations and desires in faith and hope into heauen the more will wee desire to remoue out of the body that we may for euer dwell with the Lord and therefore we will the more cheerefully open vnto death when hee knockes at our doores I heare that the example of this our sister may be a good prouocation to stirre you vp vnto these things for they that were with her giue her this testimonie that in this time when the Lord had laid his hand vpon her she quickly set apart all minde of earthly things patiently â—â—bmitted her selfe vnto the will of the Lord willingly set her â—ections on the things which are aboue and desired nothing more then to heare and thinke of her Lord and God her Saâ—iour and Redeemer I beseech almightie God the Father of our Lord Iesus Christ that both her exampâ—e and the words â—hich ye haue heard this day with your outward eares may so preuaâ—le with you that in this life ye may walke as citizens of the heauenly Ierusalem hauing your conuersation in heaâ—en weyning your selues from the world and the things that â—â—e in the worâ—d manfully fighting against all tentations and assaâ—lts of the deuil conforming your selues in all obedience vnto the lawes of his kingdome and while ye
spirit euen we doe sigh in our selues waiting for the adoption euen the redemption of our body i. waiting for the consummation of our adoption and redemption when we shall fully possesse our inheritance with the Saints in heauen This the Apostle commended in the Corinthians that they waited for the appearing of our Lord Iesus Christ 1 Cor. 1.7 1 Thes 1.10 And likewise in the Thessalonians that they looked for the sonne of the liuing and true God from heauen And this is a thing which should be commended in vs all Tit. 2.12.13 For the grace of God which bringeth saluation vnto all men hath appeared and teacheth vs that wee should denie vngodlinesse c. looking for the blessed hope and appearing of the glory of the almightie God and of our Sauiour Iesus Christ Againe we I say much more because the creature onely waiteth that it may not afterwards be subiect vnto corruption or vanitie but the faithfull that they may also iudge the wicked and reigne with him for euer and euer Neither onely doth this comparison with the expectation of the creature shew what the expectation of the faithfull is for the second comming of Christ but much more will it appeare if wee shall compare it with the long wished most desired first comming of Christ in the flesh to destroy sinne in the flesh Wee read how greatly the Patriarches and Prophets and holy Saints of God in the old Testament desired and longed for that seede of the woman that starre of Iacob that Prince of peace that righteous branch that Emmanuel Our blessed Sauiour himselfe testifieth of Abraham that hee reioyced to see his day Ioh 8 56. i the time wherein he came in the similitude of sinnefull flesh and he saw it saith he namely with the eye of faith and was glad And in another place he tells his Disciples that many Prophets Luc. 10.24 and Kings had desired to see those things which they saw and had not seene them to heare those things which they heard and had not heard them And that good old Simeon notably expressed his great desire which he had to see Christ in the flesh when taking him in his armes he praised God and said Luc. 2.29.30.31 Lord now lettest thou thy seruant depart in peace according to thy word for mine eies haue seene thy saluation c. Was his first comming so much expected and desired by them then and shall we thinke that his second comming is not much more desired by the faithfull now It was ioyful no doubt to see him come in the flesh but shall it not be much more ioyfull to see him come in glorie It was ioyfull to the shepheards and to the wise-men of the East to see the babe with Mary his mother and Ioseph but shall it not be much more ioyfull to see him attended vpon with tenne thousands of Saints and Angels Ioyfull to haue the earnest of our saluation but shall not the inheritance of it be much more ioyfull Ioyfull to haue the sting of death and the victorie of the graue taken away but shall not the vtter exemption from death and corruption bee much more ioyfull Then shall the sheepe be gathered into the fold neuer to be in danger of the wolfe or of wandering then shall the corne be gathered into the barne neuer to be shaken with the winde or mingled with the chaffe againe then shall there be a perpetuall Sabboth and no worke day after it an euerlasting Iubile when all bondage shall cease then shall all teares be wiped from all eies no more sorrow nor crying nor paine shall be but peace and gladnesse and ioy such as eye hath not seene nor eâ—re heard nor hath entred into the heart of man This is the expectation of the faithfull which maketh them to looke and long for the blessed appearing of our Lord Iesus Christ And now see the reason why the faithfull looke and long for the appearing of our Lord Iesus Christ Now they are pilgrimes then they shall come to an abiding citie now they are compassed with sorrowes then shall all teares be wiped from their eies now they are in continuall fight then shall euery enemie be subdued vnto them now they are absent in body from Christ then shall they follow the Lambe whethersoeuer he goeth now they know and loue and belieue in part then that which is in part shall be abolished now they walke by faith then shall they walke before the throne and before the Lambe for euermore then shall be the day of their glorification the day of their redemption the day of their saluation the day of their absolute consummation of all blessednes This is the cause why their mindes are euer running their thoughts euer musing their eies euer looking their soules euer longing after the second comming of Christ Iesus in glorie And for this cause they euen reach after it crying with the soules vnder the altar How long Lord holy and true But as for the wicked and vngodly of the earth it is not so with them They doe feare and tremble at the remembrance of it If they do but heare of it their countenance is changed their thoughts are troubled so that the ioynts of their loynes are loosed and their knees smite one against another as wee read of Belshazzar Dan. 5.6 when he saw the palme of the hand that wrote vpon the wall Yea so farre are they from looking and longing after that day that either they wish it might not be at all or else that it might be deferred And no maruell For then shall the Lord come as a swift iudge against them in flaming fire rendring vengeance vnto them which shall bee punished with euerlasting perdition from the presence of the Lord and from the glory of his power then shall the wrath of the Lord so fiercely persecute them that they shall crie vnto the mountaines and rockes fall on vs and hide vs from the presence of him that sitteth on the throne and from the wrath of the Lambe for the great day of his wrath is come and who may stand then shall they heare that fearefull sentence pronounced against them depart from me ye cursed into euerlasting fire which is prepared for the Deuill and his Angells and then shall they be cast into the lake of fire and brimstone where they shall be tormented euen day and night for euermore not for 1000. or 100000. yeare but for euermore This is the cause why they feare and tremble at euery mention of that day and for this cause they wish they might neuer see it Examine then your selues men and brethren how yee stand affected towards the appearing of our Lord Iesus Christ at that day whether ye looke and long for it or yee tremble and feare at the mention of it Esa 3.18 Blessed are all they that waite for the Lord saith the Prophet for vnto them that looke for him shall he appeare
Heb. 9.28 as saith the Apostle the second time vnto saluation Is the message then of Christ his second comming gladsome vnto you Is the remembrance of it ioyfull vnto you It is a sure token vnto you that ye belong vnto Christ Iesus and it is a notable fruite and effect of your faith and hope in Christ Iesus It may be that some of you looking more vpon your selues and your owne sinnes then vpon Christ and the bowels of his mercies and being more sharpe and seuere toward your selues then quick-sighted to looke toward Christ Iesus may feele some appalling in your selues or at least not that cheerefulnesse in expectation that should be But let not your harts be troubled nor feare Ye looke not only vpon your sinnes or so on Christ as only a seuere iudge and so despaire in your selues and vtterly abhorre his comming but yee looke for him though not without hope yet without that cheerefulnes which ye ought In this weaknesse the Lord will perfit his praise and vnto these beginnings hee will giue a good issue Only let my counsell be acceptable vnto you turne away your eies from your selues and cast them vpon Christ Iesus He shall be your iudge that is your Sauiour He hath bidde you looke vp and lift vp your heads for your redemption draweth neere Joh. 5.24 And he hath said it that hee that belieueth in him hath euerlasting life and shall not come into condemnation but hath passed from death vnto life Tit. 2.13 Waite therefore patiently and cheerefully for the Lord for the grace of God which bringeth saluation to all c. The third and last thing which heere I note is in the person of him whom the Apostle saith that they looke for from heauen which is the Lord Iesus Christ the Sauiour Wherein I obserue a reason both why wee should walke in this like as citizens of the heauenly Ierusalem hauing our conuersation in heauen and why wee should looke and long for the second comming vnto iudgement For why should it seeme strange vnto any man that liuing here in the body wee should haue our soule-conuersation in heauen Is not our Lord and King mightie in power to saue and defend vs and to reuenge vs of our enemies in heauen Is not our Iesus who not by the workes of righteousnesse which we had done but according to his mercie hath saued vs by the washing of the new birth and the renuing of the holy Ghost in heauen Is not our Christ the Mediator of the new Testament that hath reconciled vs vnto God maketh continuall intercession for vs and teacheth vs outwardly by his word and inwardly by his spirit in heauen Is not our Sauiour who in that day shall make vp the full complement of our saluation in heauen where then should our conuersation be but in heauen where should the body be but where the head is where should the spouse be but where the bridegroome is not one of vs all but we are stung with fierie Serpents cursed sinnes and noysome lusts which fight against the soule If wee will be healed and liue we must looke vp vnto the brasen Serpent lift vp for that purpose In heauen is our brasen Serpent euen the Lord Iesus Christ We must therefore while we are in the body lift vp our eies vnto him and haue our soule-conuersation in heauen if now we will be healed of our infirmities and if when we remoue out of the body we will dwell with the Lord. And as this should bee a sufficient reason to moue vs to haue our whole conuersation in heauen so should it also moue vs to looke and long for the second comming vnto iudgement For shall our Lord and King come which shall tread downe â—he Deuill and all enemies vnder his feete and leading captiuitie captiue shall make vs to triumph in the heauenly places Shall our Iesus come then to be our iudge that first came to saue his people from their sinnes Shall our Christ come that offered himselfe vpon the crosse for vs and opened his fathers will vnto vs Shall our Sauiour come to saue vs from death and corruption by glory which first saued vs from sinne and condemnation by grace What cause then haue wee to hearken vnto the counsell of Iames Iam. 5.7 exhorting to bee patient vnto the comming of the Lord yea what cause to crie with the soules vnder the Altar Apoc. 6.10.22.20 How long Lord holy and true dost thou not iudge and auenge our bloud on them that dwell on the earth Yea to crie with Iohn Come Lord Iesus come quickely Vnto this which hath beene taught the example of our brother lying here before vs may as I heare be a good prouocation My selfe knew him not and therefore I can say the lesse of him But by the report of them that knew him hee was very studious and for his time had profited well in the knowledge of such Arts as he applied himselfe vnto He was also as I heare religiously affected and godly minded hauing in good measure while hee was in the body his conuersation in heauen And in the time of his sicknesse willingly submitted himselfe vnto the will of his God as one that looked for the blessed hope and appearing of the Sauiour euen the Lord Iesus Christ in whom his soule reioyced and in the merits of whose death and passion his heart was comforted The Lord grant that wee may all liue in his feare and die in his fauour LECTVRE LXXIII PHILIP 3. Vers 2â— Who shall change our vile body that it may be fashioned like vnto his glorious body according to the working c. IT remaineth now that wee proceede vnto the third and last branch where the Apostle in the behalfe of himselfe and such others as walked as he did maketh Christian profession of their certaine hope of the glorification of their vile bodies by the powerfull working of Christ Iesus set downe in these words who shall change c. They had their conuersation in heauen looking for the Sauiour from heauen euen the Lord Iesus Christ and from heauen they looked for the Lord Iesus Christ knowing that then hee should change their vile bodies and make them like vnto his glorious body c. The generall point then here spoken is the glorification of our vile bodies in the day of Christ by the power of Christ The particular circumstances which here the Apostle noteth are these 1. who shall glorifie vs namely the Lord Iesus Christ who shall change c. 2. What he shall glorifie in vs namely our bodies whose soule-conuersation hath beene in heauen 3. the condition of our bodies what now they are namely bodies of vilenesse basenesse and abiectnesse i. Vile base and abiect bodies subiect to corruption sinne and all kinde of vanitie 4. The time when he shall glorifie our vile bodies namely in that day when he shall come in the cloudes of heauen to iudge both the quick and
the dead which I note out of this that he saith who shall change to wit in that day when he shall come from whence they looke for him 5. The manner how he shall then glorifie our vile bodies namely not by changing the substance of our bodies in the forme or feature or lineaments or members of them but by changing our vile bodies .i. our bodieâ— which were created of God holy and good but are now deâ—â—led with our vilenesse by changing these vile bodies and fashioning them in qualitie like vnto his owne glorious body so that of mortall they become immotall of corruptible incorruptible of naturall spirituall of weake glorious 6. And lastly the meanes whereby he shall thus glorifie our vile bodies namely by that diuine power and effectuall working whereby he raised his owne body from the graue and whereby he is able to doe what he will euen to subdue all things vnto himselfe These be the particular circumstances of this third branch of the Apostles reason Which noting of them in this sort that we haue done may serue also for the explication and opening of the meaning of these words Let vs now therefore see what profitable notes we may gather hence for our farther vse and instruction The first thing which I note is who it is that shall change our vile bodies that they may be fashioned like vnto his glorious bodie which is the Lord Iesus Christ The obseruation then hence is that after we haue slept in the dust Christ Iesus shall raise vs againe by his power and make our vile bodies like to his glorious body He it is that being one God with the Father from before all beginnings in the beginning of time created vs formed vs and made vs and breathed into vs the breath of life and made vs liuing soules All things saith Iohn was made by it Ioh. 1.3 namely by the incarnate word of God by the euerlasting Sonne of the Father and without it was made nothing that was made And the Apostle saith that by the Sonne of God were all things created which are in heauen and in earth Col. 1.16 things visible and invisible by him I say not onely as an instrument but as an efficient cause For as the Apostle saith of him Ro. 11.36 and through him and for him are all things He likewise it is that in the fulnesse of time came into the world to redeeme them which were vnder the law and to saue his people from their sinnes When the fullnesse of time was come saith the Apostle God sent forth his Sonne made of a woman Gal. 4.4.5 and made vnder the law that he might redeeme them which were vnder the law And againe This is a true saying 1 Tim. 1.15 and by all meanes worthy to be receiued that Iesus Christ came into the world to saue sinners And therefore was his name called Iesus Mat. 1.21 because he should saue his people from their sinnes He also it is that in the end of times shall raise our bodies out of the dust and make them like vnto his glorious body Joh. 5.28.29 For the houre shall come saith Iohn in the which all that are in the graues shall heare his voice and they shall come forth that haue done good vnto the resurrection of life but they that haue done euill vnto the resurrection of condemnation And in the chapter following 6.54 Whosoeuer eateth my flesh saith Christ and drinketh my bloud hath eternall life and I will raise him vp at the last day And our Apostle in this place from heauen we looke for the Sauiour euen the Lord Iesus Christ who shall change our vile body c. So that he that in the beginning of time created vs and made vs and in the fullnesse of time redeemed and saued vs shall also in the end of time raise vs vp out of the dust of death and glorifie vs with himselfe Whereof also he gaue vs a sure testimonie when he raised vp himselfe from the dead no more to returne vnto the graue And therefore the Apostle saith 2 Cor. 4.14 He which hath raised vp the Lord Iesus shall raise vs vp also by Iesus and set vs with the Saints Let this then serue to confirme and strengthen vs in the point of our resurrection and glorification Christ Iesus hath taken it vpon him that he will raise vs vp at the last day and glorifie vs with himselfe Let vs then lie downe in peace and commit that to him and he shall bring it to passe For is the glory and strength of Israel as a man that he should lie Hath he said it and shall it not be done Let the Sadduces denie the resurrection Act. 17.18 let the Philosophers and disputers of Athens mocke at Paul when they heare him preach the resurrection let the profane Atheist scoffe and iest at the resurrection of the dead and their glorification with the Saints yet let vs with Martha know that our brethren and we shall rise at the last day Mat. 9.25 He that raised the Rulers daughter from death to life in the house he that raised the widowes sonne from death vnto life as they were carying him out to be buried Luc. 7.15 he that raised vp Lazarus from death vnto life Ioh. 11.44 hauing laid foure daies in the graue shall also raise vs vp and shall change our vile body that it may be fashioned like vnto his glorious body Let vs therefore hold fast this hope vnto the end without wauering and let vs lay this vpon Christ Iesus who will surely doe it and will not faile The second thing which I note is the time when Christ shall change our vile bodies and make them like vnto his glorious body The time is in that day when the faithfull looke that he shall come in the clouds of heauen to iudge both the quicke and the dead Which I gather from this that he faith who shall change c ioyned with that he had said before from whence also we looke c. For the meaning is that from heauen they looke for the second comming of Christ who then in his second comming shall change c. The obseruation then hence is that in the last day when Christ shall come in the clouds of heauen to iudge the quicke and the dead then shall he raise vp the bodies of them that haue slept in the dust and glorifie them with his owne selfe Which point of the time of our second resurrection and glorification of our bodies the Holy Ghost often precisely noteth as where it is said The houre shall come in the which all that are in the graues shall heare his voice c Ioh. 5.28.6.54 and againe where Christ saith I will raise him vp at the last day 1 Co. 15.23.51.52 and againe where the Apostle saith that they that are of Christ at his comming shall rise againe and againe where he saith
we shall not all sleepe but we shall all be changed in a moment in the twinkling of an eye at the last trumpet All which places plainely shew the time of the resurrection and of the glorification of our bodies to be in the last day at the second comming of Christ vnto iudgment In the meane time they shall sleepe in the dust and make their beds in the graue Iob 17.14 they shall say to corruption thou art my father and to the worme thou art my mother and my sister This should teach vs patiently with the faithfull children of God to waite and looke for the second comming of Christ Iesus yea euen to long and reach after it because then these crackt and fraile vessels shall be in better case then now they be Now they are vile and rotten and naught but then shall they be changed made like vnto Christ his glorious body and then shall they be vnited to the soules to receiue that blessed inheritance which God the Father of old hath prepared God the Sonne of late hath purchased and God the Holy Ghost doth daily seale in the hearts of Gods children That is the time for our full deliuerance our full redemption when al things shall be subdued vnder him And till that time after that death once destroy these bodies the graue shall be our house and we shall make our bed in the darke The third thing which here I note is what it is that Christ in that day shall raise vp againe and glorifie namely our vile body Whence my first obseruation is that since sinne entred into the world and death by sinne such is the condition of our bodies here that they be vile subiect to all infirmities miseries mortalitie corruption and all kinde of vanity The experience whereof is so common and so well knowne vnto vs all that it shall not be needfull to proue it vnto any of vs How many aches infirmities diseases are we troubled withall in our bodies What wounds and swellings and sores full of all manner of corruption are our bodies subiect vnto What labours what perils what watchings fastings cold nakednesse imprisonments how many kinds of death are they subiect vnto How soone are they cut downe like grasse How soone doe they wither as the greene herbe How soone doe they returne vnto the dust whence they first came Or what priuiledge here haue the bodies of them that come of noble houses of honourable parents of the bloud royall None at all but their bodies are as vile as here the Apostle meaneth as subiect to diseases as needing all helps for health is vnable to endure labour heat cold hunger thirst as vnable to want sleepe rest foode apparell as soone cut downe by the hand of death as soone deuoured by the wormes as soone turned vnto the dust as the bodies of other men And therefore our bodies without exception in the holy scriptures are called and likened vnto grasse the flower of the field to earthen vessels to earthly houses to tabernacles to dust and â—athe c. All flesh is as grasse 1 Pet. 1.24 and all the glory of man is as the flower of grasse the grasse withereth and the flower falleth away Yea looke what Iobs bodie was that all our bodies are if the Lord shall lay his hands vpon them Yea this shall be the state of our bodies to be thus vile as the Apostle speaketh till they bee changed and made like vnto his glorious body This should teach vs to plucke downe our sailes and to abate the great daintinesse of our bodies whereunto we are growne Such silks and veluets such ruffes and lawnes such frizling and painting such chaines bracelets and rings as now commonly we vse what else is it but to cloth and adorne proud rottennesse Such choice of meats daintinesse of fare variety of dishes as in this heauy time of dearth and famine is some where vsed what else is it but to feede the neuer satisfied belly Nay are not some growne so nice that they may not suffer the winde to blow vpon them nor the sunne to shine vpon them Is it not for some so hot in summer and againe so cold in winter that they can finde no time to come to heare euen the holy word of God And what else is it that we doe thus cherish but a vile body subiect to all kinde of vanity The beginning whereof what is it but earth the being whereof what is it but as from the earth the end whereof what is it but to the earth And yet what curiositie in clothing and what daintinesse in feeding this vile body An allowance there is and meete there should be that according to each mans degree there be both costlinesse in clothing and daintinesse in feeding But in each degree there is such excesse of decencie as that it may be thought that no degree considereth what a vile body it is that they cherish How much better were it that we should consider our selues and that we should moderate our selues in these things each man according to his degree Let vs therefore whether we eat or drinke or cloth our selues remember that the bodies which we cherish are but vile bodies dust and ashes euen very rottennesse and subiect to all kinde of vanity My second obseruation hence is that Christ in the last day shall change our bodies not our soules and raise vp our bodies not our soules For our soules in their very deliuerance from the contagion of our bodies are purged and cleansed from euery spot of sinne and immediatly translated into heauen and there abide till the last iudgement They die not nor sleepe nor wander vp and downe as some doe foolishly imagine but being spirituall substances they liue and abide for euer aswell out of the body as in the body Which appeare as by the soules of the rich man and Lazarus Luc. 16.23 the one of which had immediatly ioy in Abrahams bosome the other suffered woe and torments in hell immediatly so doth it also appeare by that vision of Iohn Apoc. 6.9 where he saw the soules vnder the Altar c for there the present state wherein they are after their departure out of their bodies vntill the last iudgment is described namely that they are vnder the Altar .i. that they remaine continually vnder the hand of our Lord Iesus and that they be in ioyfull rest vnder his custody and protection Our soules then are not changed or raised vp in the last day but our bodies euen as we make confession in our Creede when we beleeue the resurrection of the body For therein we confesse that we beleeue that in that day when the Lord shall descend from heauen with a shoute and with the voice of the Archangell and with the trumpet of God he shall raise againe these selfe-same bodies out of the dust of death and vnite them vnto our soules that in soule and body wee may liue for euer with
appeareth that their ioy is not Christian because it is not constant but ebbeth and floweth according to the ebbe and floud of aduersitie and prosperitie What shall we say then when the Lord afflicteth vs with pouertie sickenesse and the like crosses must we reioyce in the Lord Yea verily 1. Sam. 2.6.7 for it is the Lord that killeth and maketh aliue that woundeth and healeth that bringeth to the graue and raiseth vp that maketh poore and maketh rich that bringeth low and exalteth Amos 3.6 There is no euill in the Citie which the Lord hath not done No euill that is no crosse or affliction no plague or punishment which he sendeth not And whatsoeuer crosse or affliction it is vnto his children it is but either a probation that the triall of their faith being much more precious then gold that perisheth may be found to their praise and honour and glorie at the appearing of Iesus Christ such as was Iobs affliction or else it is a fatherly correction that being chastened of the Lord 2. Sam. 12.14 they may not be condemned with the world such as was the death of Dauids child for Dauids sin and such as was the weakenesse and sickenesse and death of many of the Corinthians 1 Cor. 11 30. for eating and drinking vnworthily at the Lords Table Are then our crosses of pouertie sickenesse or whatsoeuer they be from God Then are they good and we are to reioyce in them For all things fall out for the best for those that loue and feare him Are they for the triall of our faith My brethren saith Iames James 1.2 count it exceeding ioy when ye fall into diuerse tentations and trialls c. Are they to correct and chastice vs If we endure chastening Hebr. 12.7 God offereth himselfe vnto vs as vnto sonnes for whom he loueth he chasteneth O but sometimes he shutteth vs euen vp in despaire and infidelitie how shall we then reioyce in the Lord I demand then Dost thou know it and lothe it and long to be brought againe into the glorious libertie of the sonnes of God Thou hast good cause to reioyce in the Lord for he hath onely hid his face from thee for a while that he may haue mercie on thee for euer And what if thy faith or hope be but as a graine of Mustard seed what if being as it were couered vnder the ashes they seeme not to be Christ Iesus is most plentifull to helpe them that are most weake and he is all-sufficient to supply all wants If any seede of God be there in thy weakenesse he will perfite his praise Yea but in that our Sauiour pronounceth a blessing vpon them that mourne Matt. 5.4 it appeareth that we are not alwayes to reioyce Not so neyther for euen then when we sigh and mourne for the affliction we haue in the world we are to reioyce in the Lord and to be of good comfort in Christ Iesus because he hath ouercome the world euen then when we mourne through a sence of Gods iudgements we are to reioyce in his tender mercies that he deales not with vs after our deseruings euen then when we mourne in the body because of affliction we are to reioyce in our soules because of our strong consolation in Christ Iesus and because our light affliction in the body causeth vnto vs a far most excellent and an eternall weight of glorie And therefore our Sauiour in the same place where he saith Blessed are they that mourne exhorteth also to reioyce and be glad in persecution for that great is our reward in heauen Let this then teach vs to take heed how we murmure against the Lord for pouertie sickenesse or any crosse whatsoeuer They are from the Lord whatsoeuer they be and if we be his children they are onely eyther for the triall of our faith and patience that patience hauing her perfect worke we may be perfect and entire lacking nothing or else as a louing correction of a mercifull father that we may be reclaimed from the wickednesse of our wayes And if we do not now reioyce in the Lord when he seemeth thus to hide his face from vs certainly whatsoeuer shew we made before of reioycing in the Lord we plaied but the hypocrites Howsoeuer therefore looking vnto our selues vnto our sins vnto our infirmities vnto our afflictions vnto the world we may sigh and mourne yet let vs reioyce in the Lord. We are not bid to reioyce in our selues Nay in our selues we shal be sure to haue cause enough of mourning We must therefore go out of our selues vnto the Lord and we must reioyce in him We must looke vnto him and remember that he is good and therefore whatsoeuer he doth is good that he is Almightie aod therefore can raise vs out of the dust of death and set vs with the Princes of the earth that he is mercifull and therefore will not suffer the rod of the vngodly to rest on the lot of the righteous And againe we must remember that he was poore that we might be made rich in him that he was weake that we might be made strong in him that he was tempted that he might be able to succour them which are tempted What cause therefore soeuer of mourning there be in our selues let vs looke out of our selues and let vs reioyce in him alwayes If he blesse vs then we thinke and yeeld easily that we haue cause to reioyce in the Lord and if he crosse vs with any plague or trouble then we haue also cause to reioyce in him because it is for our good and his owne glorie Reioyce therefore in the Lord alwayes LECTVRE LXXIX PHILIP 4. Verse 4. Againe I say reioyce 5. Let your patient mind be knowne to all men The Lord is at hand THese words are as we heard the last day an exhortation vnto the Philippians to reioyce not as the world doth but to reioyce in the Lord not with a momentanie and flitting ioy but alwayes both in weale and in woe not vnaduisedly made or about a light and easie matter but seriously made and about a matter very needfull and yet hard to be perswaded and therefore doubled Againe I say reioyce in the Lord alwayes Now see how it pleaseth the Lord that as the Apostle comes againe and againe vnto this holy exhortation and leaues it not with once or twice but euen the third time also exhorteth them to reioyce in the Lord so I should come vnto you againe and againe euen three seuerall times with the same exhortation to reioyce in the Lord. Againe saith the Apostle I say reioyce euen in the Lord alwayes for that is to be added and resumed to the former place From which doubling and redoubling of this exhortation I obserue both how needfull and withall how hard a matter it is to perswade this constant reioycing in the Lord to reioyce in the Lord alwayes For to this end doth the holy Ghost often in
conforme our selues vnto the will of God set downe in his word as touching I say our faith and repentance so touching our loue whether we loue one another so that as members of the same bodie we beare one with another and helpe one another For as faith and repentance towards God so this loue also towards our neighbour is so necessarily requisite that otherwise we do not worthily celebrate these holy mysteries And therefore if we will be worthie partakers of this holy Supper as here we that are many do all eate one bread and drinke of one cup are all confirmed in one faith and nourished to grow vp into one bodie whereof Christ is the head so must we loue one another and as members of the same bodie beare one with another and helpe one another So that at this time the verie celebration of these holy mysteries may sufficiently put vs in mind of that moderation patient mind which ought to be in one of vs towards another Neither that onely but this day also wherein we celebrate the remembrance of Christ his blessed resurrection may sufficiently put vs in mind hereof For hath Christ loosed the bands of death and by his resurrection from the dead triumphed ouer death and mightily declared himselfe to be the Sonne of God Yes he hath and this day we celebrate the most ioyfull remembrance thereof And how should not thiâ— put vs in mind of rising from the death of sinne vnâ—â— the 〈◊〉 of God Or how shall we thinke that we are risen 〈…〉 â—fe of God if there be not this moderation and p◠〈…〉 in vs one towards another Since then by the resâ—â—rection of Christ as this day we are put in mind of our râ—â—â—â—â—ection from the death of sin vnto the life of God thereby also we are put in mind of that moderation and patient mind which ought to be in one towards another let therefore the celebration of those holy mysteries of Christ his death and passion let the memoriall of his blessed resurrection as on this day be sufficient to stirre you vp vnto this moderation which our Apostle here requireth and whereof hitherto we haue spoken And whosoeuer findeth himselfe to haue failed herein heretofore let him giue all diligence hereafter that his patient mind may be knowne vnto all men The second thing which I note in this exhortation is this that the Apostle would haue this their moderation and mildnesse so conspicuous and euident as that it might be knowne and that to all men no doubt to this end that all men as occasions were offered might haue triall of their moderation and mildnesse and that thereby religion among all men might be increased and the name of God in whom they beleeued glorified Whence I obserue the extent of the moderation and mildnesse that ought to be in vs how farre the practise thereof is to reach that they may haue triall and experience thereof namely not to them alone that vse vs kindly and gently or to them alone which are within but to them also which are without euen vnto all men is our patient mind to be made knowne For as our Sauiour saith in somewhat another matter If ye loue them which loue you what reward shall ye haue and if ye be friendly to your brethren onely Math. 5.46.47 what singular thing do ye So may it well be said in this matter if our patient mind be onely knowne vnto them that vse vs with all mildnes and gentlenesse what singular thing do we and if we moderate our affections and yeeld onely vnto them that yeeld vnto vs what praise shall we haue Our moderation then and patient mind is not to be restrained in the vse thereof vnto these and these men but it is to be shewne vnto all men with whom we liue be they better or worse So the Apostle speaking of charitable beneficence Gal. 6.10 Rom. 12.18 Let vs do good saith he while we haue time vnto all men And againe Haue peace with all men And generally the precept is that we haue our conuersation honest amongst all men As lights therefore for so we are called we must communicate the light that is in vs vnto all men holding forth our lights of gentlenesse goodnes meeknes temperancie moderation patience c. vnto all men imitating therein our Father which is in heauen Math. 5.45 who maketh his Sunne to arise on the euill and on the good and sendeth raine on the iust and vniust And now why are we to vse this moderation towards all men that our patient mind may be knowne vnto all men The reason is that all men seeing our moderation and mildnesse towards all men may thinke the better of the Religion which we professe and the rather glorifie the Lord of glorie in whom we beleeue For if they shall see vnto wardlines and vnkindnesse in one of vs towards another quickly do they speake euill of the name of God and of the doctrine which we teach And therefore the Apostle alwayes exhorts all sorts vnto all holy duties and why that the name of God and his doctrine be not euill spoken of 1. Tim. 6.1 Tit. 2.5 Iam 2 7. that the word of God be not euill spoken of that the worthy Name after which they be named be not blasphemed But if they shall see moderation and mildnesse meeknesse gentlenesse and patience in one of vs towards an other we cannot better draw men vnto the glory of our God and to a good opinion of our religion and of the truth which we professe And in this respect it is that our blessed Sauiour thus exhorteth all men Mat. 5.16 saying Let your light so shine before men that they may see your good workes and glorifie your Father which is in heauen And in the same respect also it is that the Apostle Peter exhorteth saying Haue your conuersation honest among the Gentiles 1. Pet. 2.12 that they which speake euill of you as of euill doers may by your good workes which they shall see glorifie God in the day of the visitation For an ornament then of the truth which we professe and for the glorie of our God in whom we beleeue our patient mind is to be made knowne vnto all men not to our brethren onely or such as vse vs kindly but euen to all men Here then first were to be reproued those braules and quarels which fall out amongst neighbours and brethren about matters of two pence matters of nothing Our Apostle would haue our moderation and patient mind knowne vnto all men How is it then that neighbours and brethren will not one yeeld vnto another wil not one beare with another One wil haue his right and not yeeld a iote another will auenge his wrong or else he will die for it a third will beare coles at no mans hands but such as he brewes such shall he drinke and this amongst neighbours and brethren And how shall it be
commendeth this carefulnes in Timothy towards the Philippians who faithfully cared for their matters Philip. 2.20 in Epaphras towards the Colossians who in his prayers was always careful for them Col. 4.12 2. Cor. 7.11 and in the Corinthians in whom their godly sorrow had wrought great care And generally this care is so necessarily requisite in the Prince for his people in the Pastor for his flocke in the housholder for his houshold and in euery man for himselfe that either he must be thus carefull faithfully to do the dâ—ties of his calling whatsoeuer it be and to leaue the successe of his labours whatsoeuer vnto the Lord or else he cannot be godly Another carefulnesse there is neither simply good nor simply euill but mixt of both namely when we are carefull to do the duties of our calling and withall trouble our selues too much about the euent of things which we should leaue wholly to the Lord. And this carefulnes is good so farre as it makes vs carefull to do the duties of our calling But in that hereby we trouble our selues too much about the euent of our labours and successe of our businesse it is euill For this is to be left vnto the Lord according to that of the Prophet Psal 37.5 Commit thy way vnto the Lord and trust in him and he shall bring it to passe We are to do that we ought by the dutie of our place and calling and the Lord he must giue the increase the blessing and the euent and we must pray and wait for it from him Otherwise howsoeuer our carefulnesse be about that we ought yet is it euill because it is more employed thereabout then it ought A third carefulnes there is which is worldly and ariseth of distrust in God which is when men are too too much carefull of the things of this life and of the euent of the things they haue to deale withall as that the thought thereof troubleth them day and night causeth their sleepe to depart from their eyes and euen eateth them vp aliue This is the carefulnesse which the Apostle here forbiddeth not the first nor the second but so much as it is linked in with this last about the euent of things So that as I said before we may not in any wise so trouble our selues with turmoyling thoughts and cares for the things of this life or the euent of any thing we haue to deale withall as if we durst not depend vpon God or the faithfulnes of any man vnlesse our owne cares also be continually employed about them This also our blessed Sauiour forbiddeth Mat. 6.25 where he saith Be not carefull for your life what ye shall eate or what ye shall drinke nor yet for your bodie what ye shall put on 1. Pet. 5.7 And the Apostle Peter likewise where he saith Cast all your care on him Psal 55.22 And the Prophet also where he saith Cast thy burden or thy care vpon the Lord and he shall nourish thee As if the Prophet and the Apostle should haue said Be ye nothing carefull but if there be any thing that troubles you any thing which may cause you to care cast it off your selfe and cast it vpon the Lord. Which carefulnesse if it were onely thus forbidden by the holy Ghost it should be sufficient either for the not entertaining or for the dislodging of such a guest being entertained But besides that it is forbidden there are many other reasons also why this ouermuch carefulnes should vtterly be abandoned from among the sonnes of God For first whence ariseth this euill among the sonnes of men of ouermuch carking and caring for the things of this life Is it not from our ignorance or distrust of Gods prouidence and care ouer vs Yes surely either we know not that he can and will or else we doubt whether he can and will prouide for vs and ours when age or pouertie or sicknesse or famine or imprisonment or banishment or the like shall befall vs. And therefore we scratch and scrape together all that euer we can lest when either some of those things shall surprise vs or the charge of family and children shall grow vpon vs we should perish in the needfull time of trouble And hereupon it is that our blessed Sauiour sets vs vnto the fowles of the heauen that by them we may be taught in the prouidence and care of God ouer vs. Behold saith he the fowles of the heauen Mat. 6.26 for they sow not neither reape nor carrie into the barnes yet your heauenly Father feedeth them Are not ye much better then they As if he should haue said Gods prouidence and care watcheth ouer the fowles of the heauen to feed them which yet are far meaner and baser creatures then your selues how should ye then seeing this either not know or doubt of Gods prouidence care ouer you They sow not nor reape nor carrie into the barnes and yet God feedeth them how should ye then seeing this when ye haue plowed and sowen commit the rest vnto the Lord and without farther carking or caring to trust surely that he will feed you Thus we see how our blessed Sauiour to beate downe our immoderate carefulnes instructeth vs in Gods prouidence ouer vs and thereby sheweth plainly that the root whence this vnmeasurable carefulnes springeth is ignorance or distrust in Gods prouidence ouer vs. Secondly to what vse or profite is our ouermuch carking and caring for the things of this life Is it not in vain and to no vse at all The Prophet tels vs so where he saith Psal 127.2 It is in vaine for you to rise vp early and to lie downe late and to eate the bread of carefulnes as if he should haue said Early rising to worke and labor going late to bed from worke all the care that we can take is in vaine and to no purpose except the Lord giue a blessing vnto it To which purpose also is that of our blessed Sauiour where he saith Which of you by taking care Mat. 6.27 is able to adde one cubite vnto his stature as if he should haue said As it is in vaine for him that is of a low stature to trouble his thoughts about the adding of any thing vnto his stature because when he hath takeÌ„ as much care that way as he can yet he cannot adde one cubit or one hand breadth or one inch vnto his stature so is it in vain for any man to vex himself trouble his thoughts about the gathering of riches or the euent of his labours because when he hath taken as much care as he can yet not by his care are his riches increased but by the Lord his blessing who maketh poore and maketh rich 1. Sam. 2.7 nor by his care doth his corne grow his ships returne from farre countries or his labours prosper in any thing but by the Lord onely who giueth increase and a blessing vnto euery
his owne sake or for the supplie of his want by their liberalitie so neither this his commendation of their liberalitie from the first vnto the last was for his owne sake or that he desired a new gift of them but both the one and the other was for their sakes and that in both he regarded the fruite which might further their reckoning This I take to be the generall purpose of the Apostle in these words Now come we vnto a litle more particular examination of them And ye By this that he saith ye also c. he meaneth that not onely he and the other Churches of Macedonia but they also knew this that he now speaketh what namely that in the beginning of the Gospell that is at my first coming into Macedonia and preaching the Gospell vnto you for he speaketh not simply of the beginning of the Gospell but of the beginning of the Gospell in that countrie of Macedonia whereof Philippi was the chiefe citie Act. 16.12 and the first place that we reade he preached in in that countrey This then saith he ye know that at my first coming and preaching of the Gospell vnto you when I departed from Macedonia that I might preach in other countries also no Church of all the other Churches of Macedonia neither Thessalonica nor Amphipolis nor Apollonia nor any of the rest communicated with me concerning the matter of giuing and receiuing but ye only Where first in that he saith when he departed c. hence some gather that his manner was where first he preached the Gospell to take nothing of them till his departure from them and then to take of them sufficient for his iourney to the next place and for his prouision there till he should depart from them Secondly in that he saith no Church communicated with him concerning the matter of giuing c. his meaning is that whereas he had bestowed on the other Churches spiritual things he had not as had bene meete receiued of them againe temporall things The phrase of speech here vsed is borrowed from merchants or others which haue their books wherein they set downe their layings out and their receiuings in that when they make their counts there may be a proportion in those things So he meaneth that betweene those other Churches of Macedonia and him there should haue bene this proportion that as he had ministred vnto them spirituall things so they should haue ministred vnto him of their temporall things Thirdly in that he saith but ye onely he commendeth them aboue the rest of the Churches of Macedonia In the next verse when he saith For when I was in Thessalonica he addeth this farther to the commendation of the Philippians for their liberalitie that besides their liberality at his departure from them when he was in Thessalonica the metrapolitan city of Macedonia and they had heard that he hauing passed through Amphipolis and Apollonia and being now in Thessalonica none communicated vnto him they sent vnto him once and againe while he was there to supply his necessitie In the verse following when he saith not that I desire c. his meaning is as he said verse 11. that he speaketh not this he commendeth them not thus because he now or at any other time desired a gift of them so much for his owne sake and for the supply of his owne wants but to signifie the very true cause of his reioycing verse 10. and the very true cause of this his commendation of them he saith but I desire the fruite whereby he signifieth that the principall thing which he regarded in their gifts and liberalitie was the fruite which should follow thereupon to further their reckoning for that the Lord in that day should reckon this to their vantage and accept it for good payment The phrase of speech here vsed is likewise borrowed from the merchants counting booke for as in case of the debt of a great summe of money vnto a merchant the more money that is noted in his booke as payed the more his reckoning is furthered that payed it so the Apostle signifieth that the moe of their charitable works towards him were as it were noted in Gods booke the more their reckoning was furthered with God who reckoned that to their fruite which they did vnto him So that the cause of his reioycing and commending their liberality principally was because of the fruite which thence redounded vnto them from God who would recompence it in the heauens into their bosomes and accept it in mercie as some acquittance of their debt This I take to be the true meaning of these words And now that we vnderstand the meaning of the Apostle in these words let vs see what profitable notes we may gather hence for our farther vse And ye Philippians In that the Apostle saith that when he departed from Macedonia none of the other Churches of Macedonia but the Philippians onely communicated to his necessitie hence it may seeme might be obserued an example of great ingratitude in those Churches that withheld their temporall things from the Apostle when he had ministred vnto them spirituall things But I dare not altogether so iudge them because of that notable testimonie which our Apostle giueth vnto them in the latter to the Corinthians Where he proposeth their example vnto the Corinthians 2. Cor. 8.1.2.3.4 thereby to stirre them vp to the reliefe of the poore Saints and testifieth that in their most extreme pouerty they were richly liberall that beyond their power they were willing and that they euen pressed the Apostle to receiue their reliefe towards the poore Saints A rare example of great piety and very tender compassion So that I impute their not communicating vnto the Apostles necessity at this time rather vnto forgetfulnes and some want of care for this time which was sometime the fault of the Philippians as we heard before then vnto vngratefulnesse or any such notorious fault The Apostles purpose I take rather to be to commend the Philippians then deepely to censure the other churches In this then that he saith that when he departed from Macedonia no church c. I note the thing for which he commendeth the Philippians aboue the other churches of Macedonia which was the performance of that Christian dutie towards him to minister vnto him temporall things when he had bestowed on them spirituall things Whence I obserue this lesson for vs that where spirituall things are bestowed vpon vs there we should minister temporall things where the Minister teacheth vs with the word there we should make allowance of maintenance vnto him Which point the Apostle proueth at large in the former to the Corinthians and by many arguments as first by an argument taken from Souldiers 1. Cor. 9.7 Who saith the Apostle goeth a warfare any time at his owne cost How much more should they that fight the Lord his battels fight them at the churches cost Secondly by an argument taken from planters
I speake how it fareth commonly with men abroad The peoples readinesse in all places to deceiue their Ministers in all kinde of their tithes is often spoken of vnto vs that haue some farther experience therein then what we haue by heare-say As for vs let it not be so with vs but let vs be ready to communicate vnto him that hath taught vs in the word that there be no complaint of our not communicating concerning the matter of giuing and receiuing Euery labourer is worthie of his wages Let vs not deny them vnto him that oftentimes steepes his labors with vs in his owne bloud Nay let vs giue them cheerefully vnto him as vnto him that watcheth for our soules It is but copper that we giue for the purest gold Let vs not stand vppon this exchange but let vs offer it most willingly The second thing which I note in these words is that the Apostle saith that the Philippians onely communicated with him concerning c. They waited not to see what the other Churches would do whether they would giue the Apostle ought or no or what they would giue or when they would giue but they bethought themselues what they were in duty to do and that they did though they onely did it Whence I obserue this lesson for vs that looke what is our dutie to do that we are to do though none ioyne with vs. If Noah should haue looked what the old world did and haue fashioned himselfe like vnto them he had bene like to haue perished in the waters with them But he looked what his God required of him and though none ioyned with him Genes 6.7 yet he alone walked with the Lord and therefore he alone was saued when the rest of the old world was drowned with the waters Or if Lot should haue looked to the wicked conuersation of the Sodomites and defiled himselfe with their vnlawfull deedes he had bene like to haue bene consumed in the fearfull burning of those sinfull cities 19. But he looked to the Law of his God though none ioyned with him yet he alone walked in the wayes of the Lord and therefore when the citie and they that were in it were destroyed he was saued Or if that Samaritane that was cleansed with the other nine should haue staied to waite what the other nine would do his leprosie might haue taken hold of him againe But he considered his owne duty and when he was healed Luke 17. he turned backe and with a lowd voice praised God and fell downe at his feete on his face and gaue him thankes and therefore he was praised of the Lord and cleansed of his leprosie All which examples shew plainly vnto vs that we are not to looke what others do but what we are to do and though all the rest of the world bow the knee vnto Baal yet must we with Eliah looke vnto the Lord our God and serue him alone whatsoeuer is our dutie to do that must we do though we onely do it Though there be but few that striue to enter in at the strait gate yet must we striue to enter in at the strait gate Luke 13.14 Exod. 23.2 neither may we follow a multitude to do euill It is our duty that we must looke vnto and be there many or few any or none besides our selues to ioyne with vs yet must we do that which our duty requireth of vs. This may teach vs to reforme a great fault in our selues We are none of vs growne to that height of impiety I hope that in a desperate moode we will say that we had rather go to hell with company then go to heauen alone But this is a great fault with many of vs. In matters of contribution vnto any good purpose what do we say No reason we should contribute alone we wil see what others will do if they contribute we will if they will not we will not and saying thus we thinke we say well and if we adde this let others do and in proportion we will not be behinde the best then we thinke no man can say more or better But thus still we depend vpon the doing of others whereas in doing good we should one go before another and rather striue to be examples vnto others then stand vpon the example of others If we be the foremost it may be others will follow vs and if we be alone it is better to walke in the way alone then out of the way with others In matters likewise of election what do we say We would gladly bestow our voyce on the best but the most go another way and we can do no good by singling our selues from the rest a note of singularity we may bring vpon our selues if there were any possibility to do good we would bestow our voice as we should but being none we may not lose our voice that way but bestow it another way Thus we looke at the example of others and offend by the example of others whereas rather by our example others should be condemned which do not as we do Beloued let this be our rule to looke what we should do not what others do Let vs do that we ought though we alone do it let vs flie the rest how many soeuer follow it Let vs by our exāple prouoke others to do that is good and if they do not follow it let their iudgement be vpon their owne head If we alone walke in the waies of our duty our reward is with our God but their iudgement sleepeth not that either will not walke with vs or forsake vs in the way In the next verse the Apostle giueth this testimonie vnto the Philippians that when he was absent from them when he was in Thessalonica they sent their liberalitie once and againe vnto him to relieue his necessitie Wherein first I obserue a notable patterne of that great care which ought to be in the people for their Minister The people should after the example of the Philippians be carefull to inquire into the state of their Minister and as they shall vnderstand him to neede this or that help this or that encouragement so they should be willing once and againe euen as neede is with all cheerefulnesse wherein soeuer they may to helpe them But farre otherwise is the practise with vs. If his liuing be small and he such a one as laboureth painfully in the word amongst vs yet will we not relieue him and if we send once and againe vnto him it shall be when we haue got some aduantage against him some that may vexe and trouble him and either weary him of all or turne him out of that little that he hath His barenesse and his want shall be his reproach amongst vs but no cause of any holy care for him It should not be thus but as the Philippians did so should we do euen take all care for them that teach vs in the word Secondly in the person of
when we must all appeare before the iudgement seate of Christ that euery man may receiue the things which are done in his body according to that he hath done whether it be good or euill Let vs therefore make vs friends of the vnrighteous mammon let vs lay vp for our selues treasure in heauen whither neither rust nor moth corrupteth and where theeues do not breake through nor steale And this shall we do if as God hath blessed vs we giue vnto the poore and take pity compassion on the fatherlesse and afflicted LECTVRE XCIV PHILIP 4. Verse 19. And my God shall fulfill all your necessities through his riches with glorie in Christ Iesus ANd my God shall c. The Apostles commendation of the Philippians liberalitie we haue heard which was this First that in it selfe it was such as that after he had receiued it he had plentie and was filled Secondly that it was a sweete smelling odour a sacrifice acceptable and pleasant vnto God Now vnto this commendation the Apostle addeth a promise of recompence of reward for their liberalitie and so concludeth the Epistle with praise and thanksgiuing vnto the Lord. In verse 19. where the promise is first I note the Author of the recompence promised which is God whom the Apostle in great strength of faith calleth his God both for his owne comfort and for the Philippians encouragement Secondly I note what recompence is promised which is that his God shall fulfill all their necessities wherein he alludeth to that he had said in the former verse that as he was filled by them all his necessities supplied through their liberalitie so his God should fulfill all their necessities and supply all their wants Thirdly I note the possibilitie of making this recompence which appeareth to be easie because God is rich My God shall fulfill all your necessities through his riches Fourthly I note the fulnesse of the recompence promised vnto their liberalitie in that it is said that he shall fulfill all their necessities through his riches with glorie all with glorie that is so plentifully and abundantly and gloriously that it shall be to the glorie of his name Lastly I note the cause wherefore or the meanes wherby such recompence shall be made which is Christ Iesus in whom and for whom and through whom we haue and receiue both all the promises and all the blessings for this life and for that that is to come My God shall fulfill c. with glorie in Christ Iesus The summe then of these words is this as if he had thus said As I haue plentie and am filled by you so that all my wants are supplyed so my God that helpeth me and comforteth me in all my troubles my God that seeth and regardeth your mercies towards me shall for a full recompence of reward fulfill all your necessities and supply all your wants through his riches plentifully to the glorie of his name not for the merit of your worke but in and for Iesus Christ in whom and for whom you and your workes are accepted This I take to be the meaning of these words Now let vs see what notes we may gather hence for our farther instruction The first thing which here I note is that the Apostle saith My God c. which is not spoken by way of excluding them as if he were not their God also but partly out of the powerfull might of his sauing faith partly to comfort himselfe in the middest of all his troubles partly to note his vpholding stay in all his troubles and partly to imply vnto the Philippians that what they had giuen vnto him they had giuen vnto God For so it will appeare if the speech be well obserued that such neare application hath alwaies such signification So Dauid The Lord is my rocke and my fortresse Psal 18.2 and he that deliuereth me my God and my strength my shield the horne of my saluation and my refuge So Esay O Lord thou art my God Esay 25.1 Mat. 27.48 I will exalt thee and I will praise thy name So our blessed Sauiour My God my God why hast thou forsaken me In which and many other like places where the Prophets and Apostles and our blessed Sauiour do vse these particular speeches of My Lord my God and the like they do not vse them as thereby singling out vnto themselues a peculiar God but in some such like respect as before was mentioned to wit either through the great strength of their faith or for their comfort in their troubles or to note their vpholding stay in their afflictions or else to imply the communication vnto Gods Saints to be a communication vnto God Whence I obserue that such speeches are no note of singularitie no speeches to be either scorned or reproued in them that vse them with reuerence in feare Which I obserue because of them that vpon the hearing of such speeches are straight way readie to brand him that vseth them with some new name of Puritane or Precisian or the like and in scorne to aske him who is his God who is his Lord and whether he haue any peculiar God which is not our God and our Lord. Of whom I aske againe whether the Prophets and Apostles and our blessed Sauiour which vsed these speeches were Puritanes or Precisians or the like If they were why is it obiected vnto any man that he is if they notwithstanding these speeches were not why vpon the like speeches is any man iudged to be Shall any man aske of any of them who is his God or who is his Lord or whether he haue any peculiar God Why should then any such question vpon the like occasion be made It may very well be that they who now aske such questions if Paul were now liuing and now spake or wrote thus would aske him the like questions Wherein learne a notable policie of the Diuell He seeth the great stay and the great comfort that the child of God hath when he comes so farre as that with boldnesse and confidence he can say my God and my Lord. He seeth that whatsoeuer troubles do presse vs whatsoeuer scorners do blow vpon vs howsoeuer he seeke continually like a roaring Lion to deuoure vs yet nothing can cast vs downe if through the powerfull might of a sauing faith we can say my God and my Lord. He seeth that to come so neare vnto God as to call him my God and my Lord is to depart too farre from him And therefore he laboureth against this boldnesse and confidence and neare approch and to this purpose hath deuised to brand them with odious names that shall at any time so speake Neither yet doth my speech tend to perswade the ordinary vse of those speeches my God and my Lord. For our blessed Sauiour hath taught vs to pray Our Father which art in heauen and I know that our most vsuall speeches of our Lord and our God are most holy and most Christian