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
whiles he offereth himselfe and his grace vnto you if ye will receiue it Nay more then so sometimes he is so neare vnto the wicked that he lightens them with his holy Spirit giues them a tast of the heauenly gift Hebr. 6.4.5 of the good word of God and of the powers of the world to come But yet because the wicked some of them refuse this grace when it is offered and some of them fall away from it when they haue had a taste of it therefore is he peculiarly said to be neare vnto his children by his grace and might and prouidence and powerfull working of his holy Spirit Againe the Lord is said sometimes to be neare at hand in respect of his last coming vnto iudgement when he shall come in bodily presence in the cloudes of heauen to iudge both the quicke and the dead Iames 5.8 as where Iames saith Be patient and settle your hearts for the coming of the Lord draweth neare and likewise where the Apostle saith Hebr. 10.37 He that shall come will come and will not tarry In the first sense the Lord is at hand aswell to the wicked as the godly to giue as well to the one as to the other life and being other good graces of his Spirit In the second sense the Lord is at hand by his prouidence peculiarly to the godly to saue and defend them and to giue the Spirit of sanctification vnto them In the third sense also the Lord is at hand both to the wicked and to the godly to render vengeance in flaming fire vnto the wicked and to crowne the godly with a crowne of glorie and immortalitie in the heauens In the first sense I take it it is not here said that the Lord is aâ— hand because that could be no such speciall reason to moue the Philippians vnto mildnâ—sse and patience towards all men hauing no more comfort in it for the godly then for the wicked But whether it be meant in the second or third sense that the Lord is at hand the reason holdeth strongly that they should in patience and mildnes possesse their soules though haply their patience and mildnesse be much abused For be it that the reason why their patient mind should be knowne vnto all men though their patience be much abused be eyther this because the Lord is at hand to heare and help them when they are oppressed to saue and defend them when they are wronged or this because the Lord is at hand to giue vnto them a crowne that haue borne the crosse and to auenge them vtterly of their enemies eyther of the reasons might be sufficient motiues to perswade them to let their patienâ— minde be knowne vnto all men And whether of them to choose the rather as more agreeable to the Apostles minde I cannot peremptorily affirme Either of them may very weâ— stand with the meaning of the Apostle in this place And therefore we will see what profitable notes we may gather from either of them whereof we may make some vse for our selues First then admitting this to be the meaning of the Apostle in this place the Lord is at hand by his watchfull prouidence ouer you to heare and helpe you to saue and defend you I note that the Apostles reason to moue the Philippians vnto a patient mildenesse and gentle moderation towards all men yea though their patience and mildenes were much abused is because the Lord is at hand by his watchful prouidence ouer them to heare and help them to saue and defend them when they are abused oppressed or afflicted Whence I obserue a speciall motiue which may and ought to perswade vs to possesse our soules in patience whensoeuer we are abused oppressed or afflicted namely the certaine perswasion hereof that the Lord his prouidence alwayes watcheth ouer vs to behold our sufferings and our wrongs to heare vs when we call vpon him in truth to rid and saue vs from the wrongfull dealings of men and to deliuer vs in euerie needfull time of trouble If we be the Lord his inheritance we must looke for it to haue many trialls of our patience and moderation by many sufferings and wrongs Genesis 31. Iacob shall haue his vnckle Laban to deceiue him to change his wages ten times to persecute him and if the Lord forbid him not to kill him Ioseph shall haue his owne brethren to hate him Genesis 37. to conspire against him to slay him and if the Lord keepe them from killing him to sell him into a strange Land to be a bond-seruant The children of Israel shall haue a Pharao to wearie them of their liues by sore labour in clay and bricke Exodus 1. and in all worke in the field with all manner of cruell bondage to command to kill all their male children and by all cruell oppression to labour to make hauocke of them Dâ—n 3. Daniels companions shall haue some Chaldeans to deuise mischiefe against them to accuse them to the King and to get them throwne into the hot fierie furnace Daniel himselfe shall drinke of the like cuppe 6. And generally the Disciples of Christ which we are if we continue in his word Iohn 8 31.1â—.33 shall in the world haue affliction to try their faith and their patience The gold shall go through the fire ere it be purified and the wheate ere it be made fine manchet for the Lord his owne mouth shall be beaten with the flaâ—le grownd in the mill sifted and haue all the bran bowlted out of it This is the gate of the Lord and the righteous shal enter into it and this is the lot of Gods inheritance to passe through the wildernesse and through the red Sea to the promised land of Canaan And in all this what is the child of God to do Luke 21.19 Euen as our Sauior willes him by his patience he is to possesse his soule and as our Apostle here exhorteth to make his patient minde to be knowne vnto all men O but in such causes of impatiencie how should a man be patient when open foes maligne him fained friends abuse him and troubles hedge him in on euery side when no man beares with him no man yeelds to him but the more he yeelds and beares with others the more he is abused and wronged by others what should perswade him to moderation and mildenes to gentlenes and patience Do we aske what Do we know that the Lord his prouidence watcheth ouer vs alway Do we know that he will not leaue vs not forsake vs nor deliuer vs into the will of our enemies Do we know that all the haires four head are numbred and that not one of them shall fall to the ground without our heauenly Fathers will Here then is or should be enough to perswade vs to be patient and moderate whensoeuer we are abused afflicted or oppressed the Lord is at hand The Lord the Lord strong mercifull and gracious slow
thanksgiuing vnto God then should it also worke in vs all holy desire and labour to be daily more and more stablished and strengthned in the truth of Christ Iesus and in our fellowship with other Churches in the gospell And yet how wauering are we many of vs and how quickly caried about with euery winde of doctrine by the deceit of men and with craftinesse whereby they lay in waite to deceiue If a runnagate Seminarie that compasseth sea and land to make one of his profession and when he is made makes him twofold more the childe of hell then he himselfe is a sworne-vassall to that man of sinne a disloyall traitor to his Prince an vnnaturall enemy to his country if such a one I say shall with fained words creepe into secret corners amongst vs and glosingly slander the truth of the gospell of Iesus Christ and set abroche his owne damnable heresies how quickly doe we listen vnto them and are led captiue by them Howsoeuer it be with vs it is thus in too too many places But beloued let vs know that whosoeuer transgresseth and abideth not in the doctrine of Christ hath not God 2 Ioh. 9. He that continueth in the doctrine of Christ he hath both the Father and the Sonne If there come any vnto you and bring not this doctrine 10. receiue him not to house neither bid him God speede I know they will tell you they bring the doctrine of Christ vnto you but doe yee as the men of Beraea did Act. 17.11 which are much commended for so doing examine it by the scriptures and search whether it be so and yee shall finde it to be the doctrine of deuills 1 Tim. 4.1 as the Apostle speaketh and as euen by that place it will appeare to be Wherefore beloued brethren as now yee haue fellowship with other Churches in the gospell of Iesus Christ so continue therein Let nothing bee able to remoue you from the truth wherein yee stand but hold fast your good profession vnto the end The third thing which here I note is the Apostles bold and neere and ioyfull approch vnto God in his thanksgiuing vnto God in that he saith I thanke my God Whence I obserue the manner of our thanksgiuing vnto God how we should offer our sacrifice of thanksgiuing vnto him And that is 1. with such assurance of Gods loue in his mercies towards vs as that in our thanksgiuing for them we dare boldly as sonnes say I thanke my God for so shall our sacrifice of thanksgiuing be acceptable vnto God if vpon assurance of his loue we boldly powre out our soules in praise vnto him And therefore the Apostle to the Hebrewes exhorteth Heb. 4 16. saying Let vs go boldly vnto the throne of grace be it in prayer or in thanksgiuing Let vs goe boldly vnto the throne of grace praying and giuing thanks vnto God through Iesus Christ our Lord. 2. Our thanksgiuing should be offered with such willingnesse and cheerefullnesse from our hearts vnto God that we might say I thanke my God So our Apostle in an other place 1 Cor. 14.18 I thanke my God I spake languages more then yee all How cheerefully he openeth his mouth in praise of his God And so shall our thanksgiuing be pleasing vnto God if we offer it from the heart cheerefully for he loueth a cheerefull giuer as of almes vnto the poore Saints so of thanks vnto his name And how can I goe vnto him with greater cheerefullnesse and thanke him then when I go vnto him as to my God and say I thanke my God 3. Our thanksgiuing vnto God should be offered vp with such soule-melting passion and affection that as if we had greater feeling experience in our soules of his goodnes then others and would be neerer him then others we should say I thanke my God for such the Lord loueth best as presse the neerest vnto him and then the sacrifice of praise pleaseth most where the soule is tied the closest vnto his God These are the things in which the manner how we should offer vp our sacrifice of thanksgiuing consisteth namely in faith and full assurance of Gods loue towards vs with all willingnesse and cheerefulnesse from our hearts and with a soule-rauisht affection as of a more then ordinarie feeling-experience of Gods goodnes towards vs. And this manner I take it may bee obserued from this that the Apostle saith I thanke my God Here then that cold and cursorie forme of thanksgiuing which commonly is vsed is vtterly condemned For what doe wee when the Lord hath remembred vs in mercy and done great things for vs I doubt not but there are who in their hearts cheerefully and with their mouthes ioyfully say with the Prophet thou art my God Psal 118.28 and I will thanke thee thou art my God and I will praise thee But a great many of vs like vnto horses and mules which haue no vnderstanding either remember not or regard not to giue God thanks A man may see it daily in many of vs that we come from our beds and from our meales as dogs from their kennels and oxen from their stalls Others of vs haue certaine words of course as to say God be blessed God be thanked I praise God I thanke God which being good words in themselues yet are so coldly and cursorily vttered by vs as that a man may well see they haue their beginning in the lips and their ending in the ayre but neuer pierce the heauens But beloued if we will haue our voice of thanksgiuing to breake thorow the clouds to come vnto the highest we must vse Maries magnificat and say My soule doth magnifie the Lord and my spirit reioyceth in God my Sauiour Luc. 1.46 As therfore it becommeth vs to be thankfull so let vs remember in faith and full assurance of Gods loue towards vs to powre out our soules in thanksgiuing vnto him that so our sacrifâ—â—â— may be acceptable vnto him LECTVRE IV. PHILIP 1. vers 3.4 5. Verse 3. Hauing you in perfit memory 4. Alwaies in all my prayers for all you praying with gladnesse 5. Because of the fellowship which yee haue in the gospell from the first day vnto now NOw farther the Apostle signifieth this reioycing on the Philippians behalfe and his loue towards them by remembring them in all his prayers vnto God and by praying for them with gladnesse when he saith that he hath them in perfect memory alwaies in all his prayers c. It is vsuall with the Apostle in his Epistles as to signifie his thanksgiuing vnto God on their behalfe vnto whom he writeth so to signifie his remembrance of them alwaies in his p ayers But yet here the Apostle signifieth this his remembrance of them in his prayers in more then an vsuall manner In the Epistle to the Romanes to the Colossians the former to the Thessalonians and to Philemon he telleth them to whom he writeth that he maketh
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
superstition By bowing the knee â—e Apostle here meaneth that subiection and worship which â— creatures ought continually to performe and which all â—atures shall performe to Christ in that day some willingly â—d cheerefully as holy men and Angels some vnwillingly â—d to their confusion as the deuils and wicked men his instruments for so the Lord by his Prophet vseth the same phrase of speech Esa 45.23 where he saith Euery knee shall bowe vnto me that is shall be subiect to mee and worship mee Here then is a dutie prescribed necessarily to be performed of euery Christian which is to glorifie him who is exalted into the height of glory both in our bodies and in our spiritâ— to worship him with holy worship to subiect our selues vnto him in all obedience vnto his heauenly will for worthy is the Lambe that was killed Ap 5.12 to receiue all power and wisdome and strength and honour and glory and prâ—ise The Angels in heauen they glorifie the name of Iesus in that they are alwayes ready to execute his will and to doe whatsoeuer he commandeth them Hâ—b 1.14 Whereupon they are called ministring spirits sent forth to minister for their sakes which shall bee heires oâ— saluation This also is that holy worship wherewith we oughâ— to worship him and to glorifie his name euen to be heare and doers of his word to obey his will to walke in his lawes and to keepe his commandements Not the bare and outward capping and kneeling at the name of Iesus but principally obedience vnto his will that is named is the honor which here he accepteth of vs. For as not euery one that saiâ—â— vnto him Lord Lord shall enter into his kingdome so noâ— euery one that boweth at the name of Iesus shall enter inâ—â— his kingdome but he that doth his will and walketh in hiâ—wayes Saul when he was sent to slay the Amalekites though to honour God greatly by sparing the best of the sheepe are of the oxen to sacrifice vnto him But it was said vnto hiâ— Hath the Lord as great pleasure in burnt offerings and sacrificeâ— as when his voice is obeyed 1 Sa. 15.22 Behold to obey is better than sacrifiâ—â— and to hearken is better than the fat of Rammes So you happiâ— may thinke you honour our blessed Sauiour greatly when yâ— bowe your selues at euery sound of his name but behold 〈◊〉 obey his will is better than capping and kneeling or all ouâ—ward ceremonies whatsoeuer Yet mistake mee not I beseeâ—â— you as though I thought that the names of Iesus of Christ of the Lord of God of the Father of the Sonne or of thâ— holy Ghost were names of ordinary account and reckoning or to be passed ouer without reuerence as other names Nay whensoeuer wee heare or speake or thinke of them wee are â—o reuerence the maiestie of God signified thereby And feare-â—ill it may be to them that thinke or speake of them proâ—hanely or lightly or vpon each light and trifling occasion â—r otherwise than without great reuerence and feare that the â—ord will not hold them guiltlesse But this I say that neither â—he sound of these syllables of Iesus nor the name of Iesus â—hould affect vs more than any other names of Christ aâ—â—hough there lay some vertue in the bare word but whensoâ—uer wee heare or thinke or speake of him wee are to reueâ—ence his maiestie and in the reuerent feare of his name to â—â—biect our selues vnto his will This is a part of that dutie â—hereby wee must glorifie Christ Iesus Men and brethren let vs at length looke to it Hee that â—all come will come and will not tarry We pray daily Thy â—all be done in earth as it is in heauen but it is but lip-labour The Angels in heauen are alwayes ready to execute his will â—ut on earth wee follow our owne wils and walke in the â—ayes of our owne hearts Wee regard not to walke in the way â—f the Lord or to hearken to the words of his mouth Wee â—ill not obey wee will not incline our eare but wee will goe â—fter the counsels and stubbornnesse of our wicked hearts â—ell rebellion is as the sinne of witchcraft 1 Sa. 15.23 and transgression â— wickednesse and idolatrie Take heed and put not off from â—ay to day Come and learne to know the Lord his will and â—e not forgetfull hearers but doers of the word If wee now â—rue him and doe his will wee shall afterwards raigne with â—im But he that now will not be subiect vnto his will let him â—now that wee shall all appeare before the iudgement seat of Christ and then euery knee shall bowe vnto him Blessed are â—hey that heare the word of God and liue thereafter LECTVRE XXXI PHILIP 2. Verse 10.11 That at the name of Iesus should euery knee beâ— both of things in heauen and things in earth and thâ—â—gâ— vnder c. NOw before we proceed vnto the next point it the words following one or two doubts arising from these words are first to be resolued and answered The Apostle saith that God hath giuen vnto Christ being raised from the dead a name aboue euery name that a the name of Iesus should euery knee bow c. that is that all creatures should be subiect vnto him and worship him Heretheâ— it may be doubted and demanded how it is that all creatures are not subiect vnto Christ that all creatures doe not worship him For not only the Deuils in hell but likewise many wicked men instruments of Sathan here on earth are so farre from being subiect vnto him that they are sworne enemie vnto him and to his kingdome and swell and rage againâ—â— him some against him in his owne person and all against hiâ— in his members here on earth True it is indeed that Christ hath many enemies which are not subiect vnto him nor worship him 1 Cor. 15 25 For he must raigne as saith the Apostle till her 〈◊〉 put all his enemies vnder his feet Where the Apostle plainlâ— implieth that Christ hath and shall haue enemies which 〈◊〉 not be subiect vnto him and worship him euen till such time as he shall deliuer vp his kingdome to his Father that is eâ—â—â— till hee shall come in the last and great day to iudge both the quicke and the dead in his second comming Yea and it is for the glory of his kingdome that still there be enemies vnto hiâ— kingdome that so hee may be glorified both by the victorâ— which he giueth vnto his Saints here on earth ouer these enemies and likewise by the victorie which himselfe shall haâ—â— ouer them in that day when their faces shall gather blacknes and darknesse before him and when hee shall adiudge them â—nto that Tophet prepared of old Esa 30.33 the burning whereof is fire and â—uch wood and the breath of the Lord like a riuer of brimstone â—oth kindle it as the Prophet speaketh But to answer vnto â—he question how
By the second answer we may receiue exceeding comfort in Christ Iesus that though the world hate vs and Sathan seeke continually like a roaring lion to deuoure vs yet they can doe nothing against vs but what he will they are but his rods to chastise vs and they shall at length be cast into the fire and burnt but wee shall shine as starres in heauen for euer and euer By the third answer we learne quietly to repose our selues in the power of his might who shall subdue all his enemies vnder him and giue vnto vs a crowne of eternally glory but in flaming fire render vengeance vnto them that haue noâ— obeyed his Gospell And let this be spoken for the clearâ—â— of the first doubt Another doubt is here to bee answered touching that superstitious and fond fancie of Purgatorie which some would gladly ground on these words of the Apostle For thus hence they reason Saint Paul saith that vnto Chrisâ— was giuen such a name that at the name of Iesus should euery knee bowe both of things in heauen and things in earth 〈◊〉 things vnder the earth but the Deuils and the damned in heâ— are so farre from bowing vnto Christ that they blaspheâ—â— his holy name and gnash their teeth against him they the which being vnder the earth doe bowe vnto Christ muâ—â— needs be those which worship Christ in Purgatorie therefore there is Purgatorie But see I beseech you the vanitie and foolishnes of their reason which they make for the vpholding of this dreame The Deuils say they and the damned iâ— hell are so farre from bowing vnto Christ that they blasphere him and gnash their teeth at him therefore by the things vnder the earth which bowe vnto Christ must needs be meaâ—â— the soules in Purgatorie I answer 1. that the Deuils and damned in hell howsoeuer they doe blaspheme Christ ye they ought to bowe vnto him and to be subiect vnto him as I shewed before by that law which first was giuen vnto them and still doth binde them thou shalt feare the Lord thy God 〈◊〉 serue him And so the Apostle may very well be expounded that God hath giuen vnto Christ a name aboue euery name that a the name of Iesus should euery knee bowe of dutie both of thing in heauen c. And then what a poore shrowde hath Purgatorie in this place 2. I answer that the Deuils doe now boâ—â— vnto Christ and are subiect vnto him Adde vnto the forâ—her proofes of this assertion that one testimonie out of Luke Luc. 8. where the Euangelist storying the deliuerance of one possesâ—ed with a Deuill sheweth most plainely how the Deuill nay â—n any Deuils for a Legion possessed him fell thrise prostrate â—efore Christ and acknowledged his power ouer them First â—ith S. Luke the Euangelist the Deuill cried out said 28. What â—aue I to doe with thee Iesus the Sonne of God the most high I â—eseech thee torment me not Againe when Iesus had asked the Deuill his name the Euangelist saith 30.31 they besought him that he â—ould not command them to goe out into the deepe and agine the Euangelist saith they besought him that he would suffer them to â—nter into the heard of swine feeding thereby on an hill 32. Where â—ee see how not one but a Legion of Deuils not once but â—hrise in one miracle prostrated themselues vnto Christ and â—cknowledged his power ouer them And shall we not thinke â—hat now much more they doe so when Christ sitteth at the â—ight hand of God in the heauenly places Iam. 2.19 Yes S. Iames tells â—s that they feare and tremble A seruile feare they are in and â—nwillingly they are subiect vnto him howsoeuer they doe â—laspheme him False therefore is it when they say that the Deuils bowe not vnto him 3. I answer that the Deuils â—hall be subiect vnto him in that great and last day and so â—he Apostle may be vnderstood and then what helpe here â—or Purgatorie For thus I vnderstand the Apostle God hath â—iuen vnto Christ a name aboue euery name that at the name of â—esus euery knee should bowe now of dutie and shall bowe then â—n that day some willingly and some vnwillingly both which being truly affirmed euen of the Deuils inasmuch as now â—hey ought and in that day they shall bowe and be subiect vnâ—o him though vnwillingly what neede is there to vnderstand â—his place of the soules in Purgatorie Lastly the Rhemists note no such thing vpon this place which yet they would haue done if it had made ought for that purpose and Bellarmine quite disclaimeth it vnderstanding by things vnder the â—arth the deuils in hell which as I haue said now ought and â—n that great day shall bowe and be subiect vnto him And â—ndeed the whole tale of popish Purgatorie is a meere dreame hauing no ground at all either in this or in any other place of scripture but is so contrary therevnto as nothing more Itâ— the bloud of Christ Iesus that purgeth and cleanseth vs from all fâ—â— it is not any purging fire which doth it 1 Ioh. 1.7 or can doe it after the life Nay after this life there is but heauen or hell Heauen for them that die in the Lord for blessed are the dead that 〈◊〉 in the Lord Ap. 14.13 euen so saith the Spirit they rest from their laboâ—â— and their workes follow them and Hell for the wicked are such as forget God for that is their portion prepared for them of olde with the Deuill and his Angels Thus hauing cleared these words of the Apostle from these doubts it remaineth that now we proceede in that which followeth in the Apostle It followeth therefore And that euery tongue should confesse c. We haue heaâ—â— of the subiection of all creatures vnto Christ Iesus set downe by the Apostle as a branch of his glory and an end of his glorification Now in these words the Apostle setteth doâ—â—e another branch of Christ his glory which is the confessioâ— and acknowledgment of all creatures that Iesus Christ is the Lord and sole right commander in heauen and in earth for as euery knee shall bowe vnto him so euery tongue shall coâ—fesse him God hauing giuen him a name aboue euery name that euery knee should bowe vnto him and that euery tongue should confesse him to bee Lord and Soueraigne king By euery tongue the Apostle meaneth not onely all nations and languages in the world whatsoeuer but euery tongue both of things in heauen and things in earth and things vnder the earth not that things in heauen or things vnder the earth haue tongues as neither they haue knees but as there in the former words by euery knee both of things iâ— heauen and things in earth and things vnder the earth is meant all creatures so here in these words by euery tongue of things in heauen and things in earth and things vnder the earâ—â— is meant all creatures
modest conuersation towards our neighbour towards our brethren in these words Doe all things without murmuring c. For as the example of Christ his humilitie and obedience should stirre vs vp vnto all humble obedience vnto our God to walke before him feare and with trembling so ought it likewise to perswade vs vnto all humble and modest conuersation toward our brethren laying aside all secret murmuring and all contentious reasonings and with meeknesse euery one yeelding one vnto another and euery one forbearing one another Doe all things without murmuring c. These words you see are a dehortation and disswasion from things to be eschewed and by consequent they are an exhortation vnto things to bee embraced Two things there are you see which the Apostle disswadeth the one murmuring the other reasonings By murmuring the Apostle I take it in this place doth not so much meane murmuring against God as secret grudgings in our selues against our brethren and priuie whisperings such as closely runne from hand to hand to defame or to disgrace those whom wee like not By reasonings are meant such open discords and contentions as those secret grudgings and priuie whisperings doe for the most part breake out into Both these faults the Apostle would haue auoided and eschewed amongst men one towards another that neither there should be secret grudgings and priuie whisperings one against another neither there should be open quarrelling or contending one with another Now it is further to be vnderstood that in this dehortation from these faults the Apostle implieth an exhortation to those good vertues whereby these bad faults may be redressed namely vnto a modest conuersation with our brethren and a peaceable agreement with all men When the Apostle therefore saith Doe all things without murmuring it is as if he had thus said Let there be no secret grudgings amongst you one against another nor any priuie whisperings running closely from hand to hand to defame or to disgrace one another but let euery one amongst you approue himselfe vnto another in all modestie of conuersation modestly yeelding vnto his superiour and equall and willingly making himselfe equall vnto them of the lowest degree Againe when he saith Doe all things without reasonings it is as if hee had thus said Let there bee no open discords or contentions amongst you either through bearing out your selues one aboue another or vpon any occasion what else soeuer but follow peace and loue with all men and doe all things with patience and mildnesse This I take to bee the meaning of these words Now before wee proceed vnto the opening of the rest that follow let vs see what vse wee may make of this exhortation Doe all things without murmuring The first thing which the Apostle here disswadeth is murmuring Now wee reade of two sorts of murmurers in the holy Scriptures the one of such as murmur against the most high God Lord of heauen and earth So wee reade that the Israelites often murmured Num. 21.5.11.5 sometimes for want of water sometimes for want of bread sometimes for want of the cucumbers and the pepons and the leekes and the onions and the garleeke and the flesh-pots of Egypt and for want of such things as caused their often murmurings it is said that they returned in their hearts into Egypt And such murmurers against God at this day are they who in this our time of want of bread either breake out into such impatient speeches as these What meanes the Lord to kill vs with famine what greater sinners are wee than such and such that haue the world at will and all things at their desire Would God hee would either mend these things or make an end of vs who can endure such aâ—â—ard time better to die any way than to die of famine c. they I say that either breake out into such impatient speeches or through male-contentednesse seeke to raise vp seditions and vprores and rebellions in the common-wealth so to procure a remedie by a worse mischiefe are found to be murmurers against God grudging at that which he doth and seeking a way without him to redresse it But what was the end of those murmurers amongst the children of Israel Some of them were consumed by fire from heauen others were smitten with an exceeding great plague others died being bitten and stung with fierie serpents and of all of them this was true that none of them came into the promised land A fearfull end vpon murmurers against God some die one way and others are slaine another way euery one hath a fearfull end and neuer a one comes into the promised land neuer a one enters into that heauenly rest where only is rest and ioy for euermore As therefore the Apostle exhorted the Corinthians saying 1. Cor. 10.10 Murmur not as some of the children of Israel murmured and were destroied of the destroier so I say vnto you Take heede that none of you be found murmurers against God either for this his iudgement whereby hee now doth most iustly visit our sinnes and our iniquities vpon vs or for any thing else lest his wrath bee kindled against you and there bee none to deliuer you For all these things whereof wee haue spoke came vnto the children of Israel for ensamples and were written to admonish vs vpon whom the ends of the world are come Another sort of murmurers there are which murmure against their brethren grudging either at their wealth or at the loue and fauour or at the credit and preferment wherein they go before them and closely seeking their discredit whispering amongst their neighbours whatsoeuer euill they can deuise against them So the Euangelists euery where testifie that the Scribes and Pharises murmured against Iesus and against his Disciples because they saw that the people fell euery where vnto them and followed them So we read that the Grecians murmured against the Disciples of Christ Act. 6.1 pretending that their widowes were neglected in the daily ministring And this principally is that murmuring which our Apostle in this place would haue abandoned that wee should not maligne one another that we should not haue any grudgings or heartburnings within our selues one against another that we should not secretly and closly seeke the discredit or disgrace one of another A fault whether more bad or more common it is hard to say and that euen amongst neighbours amongst brethren For what more ordinary then one neighbour for some cause or other to murmure against another If hee be our superiour in wealth or in honour or in credit wee murmure against him as too great to dwell so neere vs and be hee neuer so kinde vnto vs yet still we doe imagine that hee beares himselfe too much vpon his wealth or vpon his birth or vpon his place c. and ouerlookes vs. If hee be our equall wee grudge that hee should come forward as well as our selues that he should be as much honoured that hee should be as
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
to lay them out then to our masters aduantage let vs alwaies in all th ngs seeke the honor and glory of Christ Iesus and let vs not dare to seeke out owne ease or pleasure or profit or honor more then the things of Christ Iesus let our ministration which we haue receiued of our master Christ Iesus be most precious in our eyes and let not our liues be deare vnto vs to spend them in his seruice Thus indeed shall we be rightly entituled vnto the seruants of Christ Iesus in respect of our ministery and thus shall we well discharge that duty whereof this title may sufficiently remember vs. The second thing which I obserue from this title wherevnto Paul and Timothy are entituled is the great honor and dignitie vouchsafed vnto the ministers of the gospell of Christ Iesus For what greater honor and dignity then this to be the seruants of Christ Iesus the Sauiour of the world the mighty God the King of glory the prince of peace the great bishop of our soules the euerlasting high priest of our profession and that in that seruice to beare his name before the Kings and Princes and great men of the earth to be his Ambassadors to declare his will vnto his people to be his stewards to giue euery man their portion of meat in due season Let a man saith the Apostle 1 Cor. 4.1 so thinke of vs as of the Ministers of Christ and disposers of the secrets of God And how can a man be better esteemed then if he be so thought of Againe we saith the Apostle are ambassadors for Christ What for Christ what honor is this 2 Cor. 5.20 To be Ambassadors for a mortall Prince is such an honor as not many great men are vouchsafed vnto What honor then is it to bee ambassadors for Christ the King of Kings and Lord of Lords which all the ministers of the gospell are And when the Lord told Ananias that Paul was a chosen vessell vnto him Act. 9.15 to beare his name before the Gentiles and Kings and children of Israel in effect he told him that he had called him vnto the greatest honor among the sonnes of men And yet this is the honor of all them that serue him in the ministerie of the gospell Which honor if he knew that will needs be the vicar of Christ on earth then why doth he not rest satisfied with this honor to be the seruant of Iesus Christ in the ministery of the gospell of Iesus Christ but he must be the supreme head ouer all persons vpon earth so that Kings and Princes must lay downe their Crownes at his feete and be deposed and disposed of at his pleasure Howsoeuer he know it or know it not if it be knowne amongst vs why is it that we are made as the filth of the world and the off-scowring of all things The calling of a Minister what more base and contemptible amongst men and yet what calling indeed more high and honorable Whose person more maligned and disgraced then the person of the Minister and yet whose more to be reuerenced and countenanced Well howsoeuer commonly we be thought of we are the seruants of Iesus Christ in the ministery of the gospell for your sakes and as though God did beseech you through vs we pray you in Christs steed that yee be reconciled vnto God And howsoeuer yee thinke of vs yet thinke as yee ought of the word of your saluation which we bring vnto you and receiue it from vs not as the word of man but as it is indeede the word of God which is able to make you wise vnto saluation The fourth thing which I note is in the persons of them whom he saluteth and vnto whom he writeth The persons generally are all the saints in Christ Iesus which are at Philippi euen the whole Church of Philippi so many as were baptized into Christ Iesus Whence I obserue what ought to be the studie euen of the whole Church militant which is to be saints in Christ Iesus that such as they are in outward profession such they may bee in truth and in deed through the power of the of the spirit of sanctification in the inner man Now we are so many as are baptized into the name of Christ Iesus by an outward profession saints and holy our baptisme so witnessing our holy profession as circumcision did the Iewes It is then another holinesse wherevnto we are to giue all diligence then this sacramentall holinesse euen an inherent holinesse that being sanctified throughout both in our soules and in our bodies we may be blamelesse vnto the comming of our Lord Iesus Christ We must studie to be holy in all manner of conversation euen as he which hath called vs is holy denying vngodlinesse and worldly lusts and liuing soberly and righteously and godly in this present world And here vnto we doe binde our selues as it were by solemne vow and obligation in the presence of the Church when we are sacramentally sanctified by baptisme promising there to forsake the deuill and all his workes constantly to beleeue Gods holy word and obediently to keepe his commandments So that thenceforth as the Apostle often exhorteth we should walke not after the flesh but after the spirit we should crucifie the flesh with the affections and the lusts and walke in the spirit in newnesse of life we should cast off the old man which is corrupt through the deceiuable lusts and put on the new man which after God is created in righteousnes and true holinesse in a word we should die vnto sinne and liue vnto God Otherwise how is our baptisme the washing of the new birth vnto vs and the renuing of the Holy Ghost Sacramentally it is but effectually it is not vnlesse by the power of the spirit of sanctification the body of sinne be destroyed in vs that it may not reigne in vs and the life of God be renued in vs that we may liue vnto God in Iesus Christ our Lord. Neither doth it indeed at all profit vs to be sealed outwardly with the seale of an holy profession vnlesse by the power of the spirit we be sanctified in the inner man to lead our liues in all godlinesse and holinesse for vnto these onely Christ Iesus is made of God wisdome and righteousnes and sanctification and redemption and these onely are made partakers of that imputed holines which properly is in Christ Iesus and is imputed vnto them which are in Christ Iesus And this is it which indeed makes vs holy and saints in Christ Iesus Our inherent holinesse is vtterly vnperfit full of vnholinesse and all shall be perfit in the heauens Yet is it so accepted with God thorow Iesus Christ our Lord that hauing it his is imputed vnto vs whereby we are made Saints in Christ Iesus So that if as we are called and as by outward profession through baptisme we are Saints in Christ Iesus so we will truly be Saints in
mention of them alwaies in his prayers But here he tells the Philippians that alwaies in his prayers he hath them all in memory that alwaies in his praiers he hath them all in perfit memory that alwaies he hath them all in perfit memory in all his prayers that in all his prayers he remembreth them with gladnesse each circumstance more then other importing his most carefull remembrance of them in his praiers vnto God that they might continue in that grace wherein they stood in that fellowship which they had with other Churches in the gospell For therefore thanked he God and was glad on the Philippians behalfe because of the fellowship which they had in the gospell from the first day vntill then and therefore he prayed for them that they might continue in that grace and in that fellowship with other Churches in the gospell The first thing then which here I note is that on whose behalfe the Apostle giues such thanks vnto God and is so glad for them also he prayeth Whence I obserue that whatsoeuer graces be bestowed on vs still praier is needfull for vs both that we pray for our selues and that others pray for vs. For neither is any grace so perfit in any neither are all graces so complete and full in any but that both he hath neede of perseuerance and increase in that grace wherein he standeth and to haue other grace supplied which he wanteth Abraham full of blessings yet wanteth a childe and he must pray that he may not goe childlesse Isaac full of blessings Gen. 15.2 yet his wife is barren 25.21 and he must pray vnto the Lord for his wife to make her wombe fruitfull Iacob full of blessings yet he is in danger of Esau his brother and he must pray vnto the Lord 32.11 I pray thee deliuer me out of the hand of my brother from the hand of Esau Neither is any so enriched with all graces but that his requests are to bee shewed vnto God in praier and supplication for the supply of some And as not any are enriched with all graces so not in any is any grace so perfit but that he hath neede to bend the knees of his soule vnto God in humble praier for perseuerance and increase in that grace wherein he standeth Dauids delight in the law of the Lord in his statutes and in his testimonies was as great as a mans could be as himselfe sheweth saying Lord Psal 119.97 what loue haue I vnto thy law all the day long is my studie in it 54. Thy statutes haue beene my songs in the house of my pilgrimage thy testimonies haue I claimed as mine heritage for euer and why they are the very ioy of my heart 111. And yet his prayer is O teach me thy statutes O cause thou me to make much of thy law incline my heart vnto thy testimonies and not vnto couetousnes and as he hath done hee hath left vs an example so to doe be we neuer so zealous of the law of God The Apostles likewise it is like were as strong in the faith as any man is and yet they praied vnto the Lord Luc. 17.5 Lord increase our faith and therein left an example for all the children of God to follow vntill the day of Iesus Christ be they neuer so stablished in the faith Neuer any so zealous of Gods glory and holy worship but he had neede euen in respect of himselfe to pray hallowed be thy name Neuer any had his conversation so much in heauen but that he had still neede to pray thy kingdome come Neuer any mans will so conformed vnto Gods will but that he had still neede to pray thy will be done in earth as it is in heauen Neuer any man so filled with plenteousnesse but that hee had still neede to pray Giue vs this day our daily bread Neuer any mans sinnes so wholy pardoned but that in regard of his continuall slidings he had still neede to pray forgiue vs our trespasses as we forgiue them that trespasse against vs. Neuer any man so freed from tentation and from the deuill but that he had still neede to pray Lead vs not into tentation but deliuer vs from euill And therefore our blessed Sauiour hath appointed this forme to be vsed by all the faithfull vnto what degree of perfection soeuer they be come euen to the end So that whatsoeuer graces be bestowed on vs yet still is prayer needfull for vs. Neither only that we pray for our selues but that others also pray for vs. We are not many of vs better then was Timothy that faithfull seruant of Iesus Christ yet for him Paul powred out prayers night and day 2 Tim. 1.3 and no doubt it was needfull for him We are not the best of vs like vnto Paul that elect vessell of Iesus Christ yet he requested the praiers of the faithfull for him that vtterance might be giuen vnto him Eph 6.19 that he might open his mouth boldly to publish the secret of the gospell and that therein he might speake boldly as he ought to speake He was one that feared not the face of man 20. that kept nothing backe but deliuered his message alwaies faithfully and boldly yet for this grace he thought the praiers of the faithfull needful for him therefore craueth them not only of the Ephesians but likewise of the Colossians in his epistle to them Colos 4.3 Farre therefore be it from vs beloued to say as the manner of some is vnto any of Gods children bestow your praiers where you list I neede not your praiers I care not for your praiers pray for your selfe all your praiers will be little enough for your selfe I will pray for my selfe These be the words not of them that abound with grace but of them that are not taught in the word nor know how much the prayer of a righteous man auaileth if it be feruent Farre likewise be it from vs once to dreame of any such perfection in our selues but that we haue still neede to pray to abound more and more in all grace and in all things daily more and more to grow vp into him which is the head that is Christ For be it our predestination our election our adoption our reconciliation our iustification which are as sure vnto all the sonnes of God as that God is true yet euen in respect of these haue we neede alwaies to pray that the assurance of them may be daily more and more sealed vnto our spirits by the pledge of Gods spirit Againe be it our faith our hope our loue our knowledge our iudgment or the like which are the worke of Gods owne finger in all his children yet in respect of these haue we neede alwaies to pray for continuall increase and all godly growth in them Yea be it whatsoeuer grace wherein we are so stablished that we are sure we cannot finally fall from it yet are we still to
thy candlesticke out of his place What is that that is he will remoue his Church from thence by taking his gospell from them Euen as our blessed Sauiour also threatned the Iewes saying Matth. 21.43 The kingdome of God shall be taken from you and giuen to a nation which shall bring forth the fruits thereof So the Prophet threatning a heauy iudgement vpon the rulers of Israel Behold saith he the daies come that I will send a famine in the land Amâ—s 8.11 not a famine of bread nor a thirst for water but of hearing the word of the Lord which how grieuous a famine and how heauy a iudgement it is appeareth by that of Salomon where he saith that where there is no vision Prou. 29.18 .i. no sincere preaching of the word no sound fellowship in the gospell there the people perisheth euen perisheth both in soule and body And as the curse and iudgement is great and grieuous of wanting so is the blessing and benefit of hauing this fellowship in the gospell exceeding great and happy for it is indeed our very life and soule 1 Pet 1.3.23.2.2 whereby we are begotten borne and nourished vnto euerlasting tife as Peter witnesseth It is the lanterne vnto our feete and the light vnto our steps to bring vs to the Citie of the liuing God the celestiall Ierusalem Heb. 12.22 23 24. and to the company of innumerable Angells and to the congregation of the first borne which are written in heauen and to God the iudge of all and to the spirits of iust and perfit men and to Iesus the mediator of the new testament and to the blood of sprinkling that speaketh better things then that of Abel By it we are called out of darknes into light instructed in the way of God perfitly grounded and stablished in the faith and made wise vnto saluation Rom. 1.16 for it is the power of God vnto saluation vnto euery one that beleeueth See then whether here it be not principall cause for vs to pray for our Church that in it the gospell of our saluation may for euer be freely and sincerely preached and for our selues that we may continue in that grace wherein we stand by the gospell of our saluation Yes surely if either feare of as great a plague of Gods wrath as can fall vpon vs may force vs to pray or desire of as great a blessing of God as can befall vs may perswade vs to pray we haue great cause euen to powre out our soules in prayer and supplication vnto our God for the blessed continuance of that fellowship which we haue with other Churches in the gospell that as now so euer this grace may bee continued vpon vs. Yea beloued if yee shall but cast your eyes abroad into the land yee shall finde that there is great cause thus to pray For how doth Atheisme and abominable irreligion spread it selfe and ouer-spread the whole face of the land Hath it not nestled it selfe on hie and said within it selfe who shall bring me downe to the ground How doth Papisme and out-worne Pelagianisme now shoote out the head and breake out in many places as if now the day approched wherein they may say so so thus would we haue it How hath cunning policie broken the necke of Christianitie and now so swaieth that it carieth all almost with it What neglect and contempt of the word is there in all places And what else are these but forerunners of a fearefull iudgement to follow What else doe these threaten but the remouing of our candlesticke from vs Beloued shall wee see and know these things and shall wee not pray Let vs pray at euening and at morning and at midday let vs pray and that instantly that this iudgement may neuer fall vpon vs that this light of the gospell may neuer be put out but that it may shine amongst vs from generation to generation vntill the day of Christ Iesus The more that the danger is let vs pray the more feruently and let vs not giue our selues any rest but still pray vnto the Lord for our continuance which we haue with other reformed Churches in the gospell The fourth thing which here I note is that the Apostle thus praied for the Philippians alwaies in all his praiers Whence I obserue with what constant assiduity and carefullnesse we ought to pray for our Church and for our selues that we may continue in the fellowship which we haue in the gospell we should neuer pray but alwaies in our praiers this praier for our Church and for our selues should continually be remembred that the fellowship which we now haue with other Churches in the gospell may for euer be continued vnto vs. To pray alwaies Rom. 12.12 1 Thess 5.17 Luc. 18.1 and not to faint or giue ouer is a thing much commanded by the Holy Ghost Continue in prayer saith our Apostle And againe in another place Pray continually And to the same purpose is that parable of the importunate widow in the gospell All which places shew vs the necessitie of praier that whensoeuer we stand in neede we haue recourse vnto God by praier so the constant perseuerance that is to be vsed in praier that howsoeuer for some time we seeme to pray and bee not heard yet we faint not nor giue ouer but still pray and that instantly Now as wee are to pray and to pray alwaies so alwaies in all our praiers this is to be remembred that we pray that the Lord his way may be knowne vpon earth and his sauing health among all nations that the preaching of the gospell may bee fruitfull vnto vs and vnto the whole Church that the word of the Lord may haue free passage and be glorified that we may continue grounded and stablished in the faith as wee haue beene taught in Iesus Christ that we and our whole Church may continue in the fellowship which we haue with other Churches in the gospell This the example of our Apostle teacheth vs to do who in that he did for others left vs an example what to doe for our selues and for others Yea but is not the Lord alwaies more ready to heare then we are to pray and hath he not said that whosoeuer asketh receiueth that he that seeketh findeth and that to him that knocketh it shall be opened Or if it be so what needeth it alwaies in all our praiers thus to pray as hath beene said True it is that whosoeuer asketh receiueth and that the Lord is more ready to heare and to grant our requests then we are to pray and call vpon his name for commonly he preuenteth vs with his blessings and whatsoeuer it is that we haue by praier he it is that teacheth vs to pray for it as we ought But some things we aske often and receiue not Jam. 4.3 because we aske amisse and some things he hath appointed so to be granted if they bee continually asked And of this sort
be it the beginning or the perfiting or what it may be if it be good we receiue it from God Our blessed Sauiour speaking more particularly of faith in Christ Iesus and an holy confession of his sinne saith flesh and bloud hath not reueiled this vnto thee Mat. â—â— but my father which is in heauen Faith in Christ Iesus and an holy confession of his name are not the fruits of mans wisdome but they are the speciall gifts of God our heauenly father And speaking of obedience to the Gospell he saith oh 6.44 no man can come to me except the father which hath sent me draw him No eomming vnto Christ no obedience vnto his will vnlesse wee bee drawen and haled against our wils and of vnwilling bee made willing And therefore the Spouse in the Canticles called vpon her Bridegroome Christ Iesus and saith vnto him draw me and we will runne after thee Till he draw vs Cant. 1.4 we runne not after him in whole or in part but indeede we runne from him but when hee drawes vs by his cords euen by the preaching of his Gospell and of vnwilling makes vs willing then wee runne after him Haue wee then no good thing but which wee receiue from God Doth not flesh and blood reueale any mysterie of our saluation vnto vs Can we not come vnto Christ vnlesse the father of our Lord Iesus Christ draw vs If then we come vnto Christ and obey his Gospell it is wholly from God If wee beleeue or vnderstand any thing in the way of godlinesse it is wholy from the illumination of Gods spirit If in vs there be any thing that is good it is wholly the gift of God bestowed on vs. Hee onely hath the interest both in the beginning and in the encrease of it in vs. Which also yet farther appeareth by this in that wee giue thankes vnto God for our calling into the fellowship which we haue in the Gospell and for all other his workes of mercie on vs and in that wee praie vnto God for encrease in all knowledge and iudgement and for euery grace of his spirit which he knoweth to be needefull for vs. For whatsoeuer it is wherefore we giue thankes vnto the Lord thereby wee acknowledge that we haue reciued it from the Lord and whatsoeuer it is wherefore wee pray vnto the Lord thereby we acknowledge that it is to be receiued from the Lord as euerie man knoweth by the nature of thankesgiuing and of praier Doe we then well in giuing thankes vnto God for our calling into the fellowship of the Gospell and for other good things begunne in vs Doe wee well to pray vnto God that he will encrease our obedience to â—he Gospell and whatsoeuer good grace he hath begun in vs Doe wee well to giue thankes vnto God for the beginning and to praie vnto God for the perfiting of euerie good worke in vs If we doe not well heerein then our Apostle did not well in this place thus to doe on the Philippians behalfe and his example hath deceiued vs but if wee doe well heerein then is both the beginning and encrease and perfiting of our obedience to the Gospell and of euerie good worke in vs onely from the Lord who is all in all things Alpha and Omega the beginning and the ending as in regard of his Maiesty so in regard of all creatures from whom as all creatures haue their beginning continuance and support so haue all good graces their beginning encrease and perfection from him Howbeit heere yee must vnderstand that when wee thus teach that both the beginning and encrease and perfiting of our obedience to the Gospell and of euery good worke in vs is onely from God we doe not either make the ministration of the Gospell to bee of none effect or transforme our selues into blockes and stones For albeit hee onely beginne encrease and perfit in vs our obedience to the Gospell and euery good grace that is wrought in vs yet doth he not this immediately by himselfe but he doth it by meanes He doth it but he vseth the ministery of his seruants in the preaching of his Gospell to effect it he giueth encrease but by the planting of Paul and watering of Apollos as it is written I haue planted 1 Cor. 3.6 Apollos watered but God gaue the encrease Hee reconcileth his children vnto himselfe but by the word of reconciliation which hee hath committed to vs his children as it is written all things are of God which hath reconciled vs vnto himselfe by Iesus Christ 2 Cor. 5 18. and hath giuen vnto vs the ministerie of reconciliation He reuealeth his truth vnto his children but by his Ministers vnto whom hee reuealeth his truth that they may preach it vnto vs as it is written when it pleased God to reueale his sonne in me Gal. 1. â—6 that I should preach him among the Gentiles c. And therefore as it is said that faith is the gift of God so is it also sayd that faith is by hearing Ephes 2.8 Rom. 10.17 euen hearing of the word preached so that his gift is giuen by the ministrie of the word preached And as it is said that eternall life is the gift of God through Iesus Christ our Lord so is it also said Rom. 6.23 that the Gospell is the power of God Rom. 1.16 or the powerfull instrument of God vnto saluation vnto euery one that beleeueth so that the preaching of the Gospel is the ordinarie instrument of God wherby he giueth saluation and eternall life to euery one that beleeueth We doe not therefore make the ministration of the Gospell to bee of none effect when wee say that God onely beginneth this and euery good worke in vs and also encreaseth and perfiteth it in vs but rather wee magnifie the ministration of the Gospell in asmuch as we say that he onely doth this but by the ministration of the Gospell as the ordinarie instrument of his spirit Neither when we thus teach doe we transforme men into blockes and stones as though they had no power or faculty in themselues at all to worke for wee know that the naturall man hath vnderstanding and will whereby he differeth not onely from stocks and stones but from bruit beasts But what is his vnderstanding and what is his will till he be renued by the spirit of God his vnderstanding is full of darknesse and ignorance and his will full of wickednesse and vanity He vnderstandeth but not the things of the spirit of God as it is written the naturall man perceiueth not the things of the spirit of God for they are foolishnesse vnto him 1 Cor. 2.14 neither can he know them because they are spiritually discerned nay his vnderstanding and wisdome is enmity against God Rom. 8.7 for it is not subiect to the Law of God neither indeede can be Likewise hee willeth but not any thing that is good as it is written all the
and were in a sort with me in my bands and in my defence and confirmation of the gospell I know there are great diuersities of interpretations of this text of scripture but iudging this to be most simple I will not trouble you with any other The reason then of that his perswasion of them was this because such was the Philippians zeale for the gospell and loue of him that howsoeuer it were with him whether he were bound for the gospell or defended the gospell or confirmed the gospell they stucke close vnto him and tooke part with him both in his bands in his defence confirmation of the gospell The first thing then which here I note is that the Apostle saith that it became him so to iudge of the Philippians so to be perswaded of them as he said vers 6. because of their zeale for the gospell and loue of him Whence I obserue that it becommeth vs certainely to be perswaded of their perseuerance and saluation and that they are the children of God in whom we see obedience to the gospell zeale for the truth loue of the brethren true signes of godlinesse euident fruits of the spirit That in charitie we are euery man to hope the best one of another the Apostle plainly sheweth when hee saith that Charitie beleeueth all things 1 Cor. 13.7 charitie hopeth all things Charitie beleeueth all things therefore in charitie we are not to suspect the worst but to beleeue the best one of another Charitie hopeth all things therefore in charitie we are not to mistrust the worst but to hope the best one of another Neither onely so when there are such outward tokens of grace and godlinesse as ought easily to cause vs to beleeue and hope the best one of an other but so also when there are not so plaine tokens of grace so manifest fruits of the spirit Nay when there are manifest tokens of want of grace fearefull tokens of being giuen vp into a reprobate minde yet are wee not to despaire of such a one but to leaue him vnto the Lord vnto whom he standeth or falleth Witnes the Apostle where he saith Rom. 14.4 Who art thou that condemnest another mans seruant he standeth or falleth to his owne master There hope the best we cannot and yet condemne him or despaire of him we may not Now as in charitie we may not despaire of any but hope well where all is not well and perswade our selues the best where we see the outward tokens of the spirit so where we haue iust cause of this perswasion by the true fruits of righteousnes we are certainely to be perswaded that they are the children of God Which as it appeareth by this place of our Apostle so also by that where he saith of the Thessalonians that he knew that they were the elect of God 1 Thess 1.4 drawing one argument from the effectuall preaching of the gospell amongst them vers 5. and another from their obedience to the gospell vers 6. so that where we see these and the like tokens of grace and godlinesse there we are after the Apostles example to be certainely perswaded and to know that they are the elect children of God Degrees I know there are in certainty of perswasion and knowledge for no man can be so certainely perswaded so certainely know another mans saluation another mans adoption into the sonnes of God as his owne because besides all other grounds which hee hath or can haue touching others he hath the testimonie of the spirit witnessing vnto his spirit that he is the child of God and that his saluation is sure Yet may he and hee is certainely to be perswaded where he seeth a good worke begun that he that hath begun c. A good lesson for many of vs to learne for so crooked and ill affected are we commonly one towards another as that we will easily perswade our selues the worst one of another but seldome perswade our selues the best one of another Though we see many great tokens of Gods graces in our brethren if we see any infirmitie or offence in them we grate vpon that and we could be well perswaded of them but for that which if it might haue stopped the Apostles perswasion of the Philippians he should neuer haue beene so well perswaded of them as he was for among them there were murmurings and reasonings and many things done through contention and vaine-glory yet looking vpon their obedience to the gospell their constant abiding in the truth their christian loue of him he perswadeth himselfe the best of them euen that he that hath begun c. So beloued howsoeuer we see slips and infirmities in our brethren yea though sometimes we see them fall flat to the ground yet if we see the manifest tokens of Gods graces in them let vs perswade our selues the best of them yea let vs perswade our selues of them as of our selues that they are the children of God and that their saluation is surely sealed in the heauens for so it becommeth vs to iudge of them after the example of our Apostle because of the fruits of the spirit in them LECTVRE VII PHILIP 1. Verse 7. Because I haue you in remembrance that both in my bands and in my defence and confirmation of the Gospell you all were partakers of my grace 8. For God is my record how I long after you all from the very heart roote in Iesus Christ THe second thing which here I note is the testimonie which the Apostle giues vnto the Philippians of their zeale for the gospell of their loue of him and of their growth in godlinesse through the effectuall preaching of the gospell amongst them in that he saith that both in his bands and in his defence and confirmation of the gospell they all were partakers of his grace This was a sure token that they had well profited in the schoole of Christ in that whether the Apostle were bound for the gospell or defended the gospell or confirmed the gospell still they stucke close to him and tooke part with him and were though they were absent from him yet in zeale and in an holy affection in some sort in bands with him and in defence and confirmation of the gospell with him Hence then I obserue a notable argument how we may haue proofe vnto our selues and giue also proofe vnto others of our zeale for the gospell of our loue of the Ministers of the gospell by whom we haue been taught in the word of the power of the word in our hearts and soules and of our growth in godlines through the preaching of the word Is there any persecution of the gospell of Iesus Christ by any cruell tyrants Pope Turke or Spaniard or any other Are your Ministers and Teachers attached and brought before any bloudy inquisition for the gospels sake of Christ Iesus Are they brought vnto the barre there as felons or traitors to defend that truth which in all simplicitie and
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
good and so may he ioy in the continuance of his life iâ— he looke vnto the end wherefore it is continued Whatsoeuer therefore we be let vs remember that we are to liue vnto him that hath called vs out of darknes into light and in whatsoeuer perill our life is preserued let vs remember that it is continued for the glory of God and the good of our â—rethren And as we are by our calling Ministers or others â— let vs labour that our abode in the flesh and continuance â— life may be to the furtherance and ioy and comfort of â—ur brethren in euery thing that is good And let this bee â—oken touching the end wherefore the life of Christians in â—enerall and of Ministers in particular is preserued and â—ontinued viz. for the glory of God and the good of his Church Which as it serueth for the instruction of all to â—each vs euer to looke vnto the end wherefore our life is â—ontinued vpon earth so for the reproofe of such as whose â—â—fe doth no good and for the comfort of such whose life â—rues for the good of the Church Now followeth the other end wherefore the Apostle â—ith he should abide and with them all continue viz. that â—hey seeing the mightie power of Christ Iesus in deliuering â—im from the mouth of the Lion from the crueltie of Nero â—ight more abundantly reioyce in him in whom already â—hey dâ—d reioyce for sauing him from death and bringing â—im againe vnto them Whence first I doe obserue the great â—eioycing which ought to be in the people for their Pastors â—eliuerance out of perill and for the continuance of his life â—mongst them their ioy should euen abound in Christ Ieâ—us as in his great blessing and mercy vpon them So wee â—eade that when Peter was deliuered out of prison by an Angell there was great ioy among the Christians which were â—ssembled in the house of Mary Iohn Marke his mother Act. 12.12 â—nsomuch that it is said of the maid that came to the doore when Peter knocked at the entrie doore 14. that she opened not the entrie doore for gladnesse as one so surprised with ioy that â—he could not rest till she had told it and when the doore was opened and the rest saw it is said of them 16 that they were astonied partly through wondering at and partly â—hrough reioycing for his deliuerance And so should they that are taught in the word abundantly reioyce when their Teacher is freed from trouble or danger and his life or libertie is continued vnto them for whether it be life or libertie that is granted vnto him it is for their sakes oâ—â— whom the Lord hath made him ouerseer and thereâ—â—â—â— they are to honour him and to reioyce for him as pâ—â—â—ued for them and the furtherance of their faith Such then as grieue at the life or libertie of their faithfull Pastors such as practise what possibly they can against the life and libertie of their godly Teachers such as wash and watch euery aduantage against them to get their mouths stopt or depriued of their ministerie such as reioyce in their trouble imprisonment or banishment let such I say and all such like looke vnto it whether they belong to the sheepe-fold of Christ Iesus Luk. 10.16 He that heareth you beareth aâ— saith our Sauiour Christ and he that despiseth you desâ—â—â— mee To refuse then to heare the Ministers of Iesus Christ is much because it is to refuse to heare Iesus Christ likewise to despise the Ministers of Iesus Christ is very much because it is to despise Iesus Christ but what then is it â—o practise mischiefe against the Ministers of Iesus Christ 〈◊〉 reioyce in the losse of their life or libertie and to band men selues against them Surely this is plainly to bewray themselues not to belong to Christ Iesus As for vs if wee will know that wee belong vnto Christ Iesus let vs reioyce in the life and libertie of our faithfulâ— Teachers The life and libertie of Gods faithfull Minister cause ioy in the hearts of them that belong vnto the Loâ—â— Let vs therefore by this token discerne what we are good or bad Gospellers The second thing which hence I obserue is the effect which the examples of the power and goodnesse of Christ Iesus in the deliuerance of his Saints out of their troubles ought to worke in vs such examples should confirme vs daily more and more in that reioycing which wee haue 〈◊〉 Christ Iesus For when we plainly see as in a spectacle before our eyes by the deliuerance of his Saints out of their troubles that our King and our Sauiour beholdeth vs from his holy heauens lookes vpon our sufferings our wrongs takes our matters into his owne hands auengeth vs of oâ— enemies and deliuers vs out of the will of them that hate 〈◊〉 this should adde much vnto that reioycing which before â—ee had and cause vs farre more abundantly to reioyce in â—hrist Iesus because thus wee see that which before we beâ—â—eued that our King liueth and raigneth and hath all â—â—wer giuen vnto him both in heauen and in earth But how little such examples worke with vs doth apâ—eare by our little reioycing in Christ Iesus All our reioyâ—ng is in the vanities and pleasures and fooleries of this â—â—e neither doe wee euer vouchsafe to consider the power â—â—d the mercy which the Lord sheweth in his Saints And â—â—erefore wee reioyce not as wee should but as wee should â—ot O let vs consider the great things which our Iesus hath â—one and still doth for vs. Let vs not be so negligent as to â—asse ouer or to forget the things wherein hee sheweth his â—ower and his mercy towards his Saints but let vs religiâ—usly regard and remember them that so we may haue our â—eioycing in Christ Iesus LECTVRE XXI PHILIP 1. Verse 27. Onely let your conuersation bee as it becommeth the Gospell of Christ that whether I come and see you or else be absent I may heare of your matters that yee continue in one spirit and in one minde fighting together through the faith of the Gospell HIâ—herto wee haue heard the Apostle his Exordium and his Narration Now that which followeth both in this chapter and in the rest of this Epistle is for the most part matter of exhortation A little in the third chapter hee furnisheth them with matter of doctrine against certaine false Teachers which were crept in amongst them But because they were well groundeâ—â— the truth by his ministerie and Apostleship the speâ—â— thing wherein the rest of this Epistle is spent is exhortaâ—â—â— vnto a Christian life In this remainder of this chapter 〈◊〉 the Apostle setteth downe that generall exhortation vnâ—â— Christian life which is indeed the great and maine exhortation whereof all the rest are but branches and secondly 〈◊〉 insisteth particularly in some of those things wherein thâ— life whereunto he exhorteth consisteth His generall exhortation is generally
through contention or vaine-glory but let euery man in meeknes of mind esteem other better then himselfe 〈◊〉 the same mind be in you that was in Christ Iesus this know for a surety that as here in Christ he was first humbled ther exalted 18.12 so before glory goeth lowlinesse humilitie And le this suffice to be obserued out of the originall scope and drâ—â— of the Apostle in these words Now let vs a little more neerly look into them and see what further vse we may make of them and first of these where the Apostle setteth downe in generaâ— Christ his exaltation into glory saying Wherefore God hath c. In which words I obserue 1. The cause of his exaltation or rather the sequell of his crosse 2. Who exalted him 3. In what sense he is said to haue hâ—â— exalted Touching the first the word wherefore here vsed may either signifie a cause or a consequence so that we may vnderstand the Apostle either thus that because Christ thâ—â— humbled himselfe and became obedient vnto the death euen the death of the crosse therefore God highly exalted him or thus that Christ first humbled himselfe and tasted of the sorrowes of death for vs and afterwards God highly exalted him After this latter sort doth the Apostle speake where he saith Heb. 2.9 that Christ was made a little inferiour to the Angells to the end that he might suffer death and so was crowned with glory and honour After this sort also doth Christ himselfe speak vnto the two Disciples which were going toward Emmaâ—â— saying Luc. 24.26 ought not Christ to haue suffered these things and to enter into his glory In both which places the Apostle and our Sauiour himselfe speaketh of his crowne of glory and honour as a consequent of his crosse not as caused by the crosse as following his crosse but not as merited by his crosse And if we follow this sense hence wee may gather this very profitable â—sson that if wee desire to raigne with Christ in glory then â—ust wee be content to beare his crosse in this life and with â—m to suffer affliction in this vale of miserie Psal 110.7 He first drunke the brooke in the way as the Prophet speaketh and then hee â—t vp his head first hee had his crosse and then his crowne â—st hee did weare a crowne of thornes and then a crowne of â—ory So wee if wee will be made like vnto his image wee â—ust suffer with him that wee may bee glorified with him â—ee must through our sufferings and crosses be driuen euen shed teares if wee will haue all teares wiped from our eyes â—e disciple is not aboue his master nor the seruant aboue his Lord. â— hee hath chalked the way so must we walke euen through â—flictions and troubles through sorrowes and crosses vnto â—at inheritance immortall and vndefiled reserued in heauen â—r vs. Let not then thy soule be troubled or cast downe at whateuer trouble sorrow need sicknesse crosse or persecution â—et not losse of goods losse of friends the reproaches of the â—cked the contempt of the world the miserie of thy life or the maner of euill things which can be said or done against â—ee for Christ his sake trouble or dismay thee Nay in the â—iddest of all thy crosses and afflictions comfort thy selfe â—th these things First afflictions and troubles are that strait â—d narrow way which leadeth vnto life Act. 14.22 for we must through â—any afflictions enter into the kingdoms of God Secondly by â—r sufferings and afflictions we are made like vnto the image Christ who being the Prince of our saluation was conseâ—ated through afflictions Thirdly by crosses and aduersiâ—s we are brought to acknowledge our sinnes vnto the Lord â—d to reforme the wickednesse of our wayes And therefore â—auid said It is good for mee that I haue beene in trouble Ps 119.67.71 that I â—ght learne thy statutes and againe he saith Before I was trouâ—ed I went wrong but now I keepe thy word And the Lord by â—sea saith In their afflictions they will seeke mee diligently â—urthly in all our afflictions Christ suffereth with vs and â—erefore Paul calleth his afflictions which he suffered by sea land of friends or enemies in body or in spirit the afflictions of Christ In euery crosse he suffereth with vs and euery crosse sealeth his loue vnto vs. Lastly our afflictions are bâ—â— for a little while and after them is glory for euer as it is wrâ—ten Heauinesse may endure for a night but ioy commeth in the morning Why art thou then so sad O thou distressed soule and why doe thoughts arise in thine heart Comfort thy selfe in this that thine afflictions conforme thee vnto Christ his image and set thee in the plaine and right way to saluation and glory Thou art chastised of the Lord but because thâ—â— shouldest not be condemned with the world thou lamenteâ— and weepest but that Christ may wipe all teares from thiâ—e eyes thou diest with Christ but it is that thou maist liue for euer thou here eatest the bread of teares and drinkest the water of affliction but the Lord hath reserued for thee liâ—â— and ioy for euermore 2 Tim. 2.11.12 for it is a true saying If wee bee deâ—â— with Christ we shall also liue with him and if we suffer with Christ wee shall also raigne with him And let this suffice to be notâ— from this sense Now if wee follow the other sense and vnderstand the Apostle thus that because Christ humbled himselfe and becâ—â—â— obedient vnto the death euen the death of the Crosse therefore God hath highly exalted him then wee are further hence 〈◊〉 note that Christ his exaltation into glory for vs was not only a consequent of his death and passion but his death and pâ—â—sion was a cause of his exaltation into glory for vs so that by his death and passion he deserued exaltation into glory I doâ— not here dispute the question which commonly hence is moued whether Christ by his death and passion deserued this exaltation into glory for himselfe or onely for vs. The wholâ— tenor of the Scripture running thus that Christ became mâ—â— for vs fulfilled the Law for vs was tempted for vs was clotheâ— with infirmities for vs tasted of sorrowes for vs made hiâ— soule an offering for vs died for vs rose againe for vs anâ— whatsoeuer he did did all for vs I vnderstand the Apostlâ— thus that by his death and passion hee merited and deserâ—eâ— exaltation into glory for vs. My obseruation then hence iâ— that by the merits of Christ his death and passion is purchased saluation and glory to all them that obey him for by 〈◊〉 bloud hath hee obtained eternall redemption for vs Heb. 9.12 and entred in â—ce into the holy place that is into heauen for vs. Yea euen by â—he merits of his death doe wee pleade and sue for that inheriâ—â—nce immortall and vndefiled reserued in heauen for
powâ—â— such enter not into condemnation but haue their part in the second resurrection LECTVRE XXX PHILIP 2. verse 9 10. And giuen him a name aboue euery name that at the name of Iesus should euery knee bowe c. ANd giuen him a name c. Where we are not to vnderstand that God gaue vnto Christ after his resurrection any new name which he had not before For as before so after and as after so before he was and is called the wisdome of God the power of God the true light at the world faithfull and true holy and iust â—he Apostle and high Priest of our profession a Priest after â—he order of Melchisedech the Sauiour of the world the Prince of peace the Mediator of the New Testament the â—ead of the Church the Lord of glory Iesus Christ the â—mage of the Father the Sonne of God and God neither had he any name after his resurrection which he had not beâ—ore But by a name is to be vnderstood in this place glory â—nd honor and maiestie and dominion ouer all things creaâ—ed as the same word is elsewhere vsed Eph. 1.21 Ephes 1.21 So that when it is said that God hath giuen him a name aboue euery name â—he meaning is that God hauing raised vp Christ Iesus from â—he dead hath so highly exalted him in the heauenly places â—hat he hath giuen him all power both in heauen and earth â—ll dominion ouer all creatures whatsoeuer and the same glory which he had with him from the beginning so that now he â—eigneth and ruleth with him King ouer all and blessed for euer Now this power dominion and glory wherevnto Christ Iesus after his resurrection was exalted is further opened and expressed by the Apostle 1. By that subiection and worship which all things created now owe and at length shall yeeld vnto him in these words that at the name c. 2. By that acknowledgement whereby all creatures now ought and at length shall confesse that Iesus Christ is the Lord vnto the glory of God the father in these words and that euery tongâ—â— c. The summe then in briefe of the Apostle his meaning iâ— these words is this that God hauing raised vp Christ Ieâ—â—â— from the dead hath crowned him with such honour and glory aboue all creatures in heauen or in earth or vnder the earth that they all doe or shall bowe vnto him be subiect vnder his feete and acknowledge that he who was cruelly diâ—dainefully and dispitefully handled and crucified is King and Lord and God blessed for euer vnto the glory of God the Father In these words therefore I obserue 4. principall points 1. The great honour and glory wherwithall Christ was croâ—ned after his resurrection and ascension set downe in these words and giuen him a name c. 2. The subiection and worshippe which all creatures owe and at length shall yeeld vnto him set downe as a branch and an end of hit glorification it these words that at the name c. 3. The confession and acknowledgement of all creatures that Iesus Christ crucified is the Lord ouer all and that all power belongeth to him both in heauen and in earth set downe as an other branch and end of his glorification in these words and that euery tongue c. 4. The issue of the whole which is that the whole glorification of Christ redoundeth to the honour of God the Father set downe in these words vnto the glory c. Touching the 1. point viz. the great honour and glorie wherewithall Christ was crowned after his resurrection which our Apostle here signifieth by the name which God gaue vnto him aboue euery name the Apostle to the Hebrues giueth most euident testimonie thereunto Heb. 2.9 when he saith But we see Iesus crowned with glorie and honour which was made a little inferiour to the Angells that he might suffer death as if the Apostle should haue said that Iesus which in no sort tooke on him the nature of Angels but the nature of man euen flesh bloud and mortalitie to the end that he might suffer death for our sinnes he now being raised from the dead is crowned with honour and glory euen vnto him is giuen the excellencie of all dignitie farre aboue all things created whatsoeuer The â—â—me also is further confirmed by the testimonie of our Apoâ—â—le to the Ephesians where he saith Eph. 1.20 That God raised vp Christ â—esus from the dead and set him at his right hand in the heauenly â—laces farre aboue all principality and power and might and doâ—ination and euery name that is named not in this world onely 21. but â—lso in that that is to come c. Where the Apostle most plainâ—y sheweth how highly Christ was exalted aboue all creatures whatsoeuer after that God had raised him from the dead Now â—f ye aske me what was that maiestie and excellencie of digniâ—e whereunto Christ was exalted after his resurrection I anâ—were that it was that glory wherewithall Christ before his pasâ—ion praied to be glorified when hee thus praied Ioh. 17.5 glorifie mee â—hou father with thine owne selfe with the glorie which I had with â—hee before the world was The glory then whereunto Christ was exalted after his resurrection was his owne glorie that â—lory which he had before his incarnation euen before the â—orld was with his father that glory which he had when beâ—ng in the forme of God hee thought it no robberie to be eâ—uall with God For we know that he was heard in all things â—or which he praied of the Father so that hauing praied for â—hat glory which he had from the beginning with the Father â—he glorie whereunto he was exalted was his own glorie which â—e had with the Father from the beginning Now if yee aske â—ne againe what glorie this was which he had with the Father â—rom the beginning I answer that it was all power both in heaâ—en and in earth For so our Sauiour himselfe after his resurâ—ection from the dead said saying Mat. 28.18 all power is giuen vnto me in â—eauen and in earth where by all power is meant all authoriâ—y all soueraigntie ouer all things created both in heauen and â—n earth so that both the Angells are his ministring spirits â—nd with his word he commandeth the foule spirits and they obey him and of all men it is true that vnto one he saith go â—nd he goeth and to another come and he commeth Thus â—hen it appeareth that Christ after his resurrection both was highly exalted vnto all honour and glorie and that his glory was and is that absolute Lordship and soueraignty which hee hath ouer all creatures in heauen and in earth Yea he was exalted vnto that glory which he had with the father before the world was If now againe it be demanded whether Christ were exalted vnto this glory and dignity according to both his natures both his Godhead and his mâ—nhood I answere
heart To thinke a good thought this is from the Lord for wee are not sufficient of our selues to thinke any thing as of our selues but all our sufficiencie is of God To will and desire that which is good and to doe that which is good is likewise from the Lord for it is God that worketh in vs both the will and the deed So true is that of our Sauiour Ioh. 15.5 Without mee yee can doe nothing Where the meaning is not only that wee are so weake that we are not able of our selues to doe any thing that is good vnlesse we be assisted by grace but that wee are no more able than the branch that is pluckt from the tree is able to bring forth fruit The summe of this point is that the fruits of the spirit in vs are altogether from the spirit euen as the fruits of the flesh are altogether from the flesh Doest thou then at any time feele any good motions of the spirit within thee any desire to flie that which is euill and to doe the thing that is good Is thine heart enlarged to runne the way of Gods commandements and to glorifie thy Father which is in heauen Are the bowels of thy compassion opened towards thy poore brethren to releeue the necessities of Gods Saints It is God that worketh in thee all these and whatsoeuer is like vnto these and they are so many testimonies vnto thee of Gods holy spirit dwelling within thee Acknowledge therefore Gods mercy towards thee who when thou wast in thy bloud said vnto thee Ezek. 16.6 thou shalt liue that is who when thou wast dead in sinnes and trespasses and hadst no will to be raised from the dead sleepe of sinne whereinto thou wast fallen hath quickned thee by his spirit and of vnwilling made thee willing to doe those things that are good and acceptable in Gods sight Glorie not in any good thing that thou hast as though thou hadst not receiued it For when thou wast as vnable to will or to doe any thing that is good as the dead man is vnable to exercise any function of life then did hee circumcise the foreskinne of thine heart and did not onely worke in thee a power to will and to doe the thing that is good but gaue thee also grace both to will and to doe the thing that is good Glorie therefore in thy God let thy soule reioyce in him and let his praises be euer in thy mouth He it is that filleth thy heart with good desires and hee it is that directeth thy steps in the way wherein thou shouldest walke and which leadeth vnto life And why doth he shew such mercy on vs Euen of his good pleasure Euen of his good pleasure Wee haue heard that it is God that worketh in vs both to will and to doe that which is good And why doth he so That God may be all in all and all the glory of out saluation may be wholly his The Apostle telleth vs that this he doth euen of good pleasure it so pleaseth him and howsoeuer the cause or this his pleasure be hidden from vs yet it is good and iust hee doth it euen of his good pleasure Here then wee haue the first and furthest cause euen of the whole mysterie of our saluation Hee hath predestinated and chosen vs vnto eternall life through Iesus Christ Eph. 1.4 before the foundation of the world And why The Apostle telleth vs he did it according to the good pleasure of his will 5. He hath opened vnto vs the mysterie of his will And why This also he did according to his good pleasure He hath made vs accepted in his beloued Eph. 19.6.7 by whom wee haue redemption through his bloud And why This also is according to his rich grace He hath wrought in vs both to will and to doe the things that belong vnto our peace And why Euen of his good pleasure Wilt thou then know why God hath chosen thee and refused him why hee hath made thee a vessell of honour and him a vessell of dishonour why he hath taken away the hardnesse of thy heart and suffereth him still to walke in the hardnesse of his owne heart why he hath sanctified thy will and left him in the frowardnesse of his owne will Hee hath not done these things for any good thing which hee saw in thee or for any goodnesse which hee foresaw would be in thee not for thy birth wealth sex or condition but euen of his good pleasure for looke into the whole booke of God still thou shalt finde that the last and great cause of all our good is his grace his mercy his loue his purpose his will the purpose of his will his good pleasure the good pleasure of his will And when thou commest hither here thou must stay thy selfe and crie with the Apostle O the depth of the riches both of the wisdome and knowledge of God c. Rom. 11.31 If it be the potters pleasure to make of the same lumpe of clay one vessell to honour and another to dishonour who shall question further with him when this answer is once giuen It was his pleasure euen the good pleasure of his will Is there then nothing in vs to moue him but is it euen of his good pleasure that he saueth vs and that he doth so great things for vs O what great thankfulnesse what dutifulnesse what obedience ought this to stirre vs vp vnto The greater that the gift is and the freer that it is the more it ought to stirre vs vp vnto these duties Now what greater gift than our saluation and all the meanes thereunto And how could this gift be more free than to haue it giuen vs euen of his good pleasure without respect of any thing that was or might be in vs Let vs then with all thankfulnesse yeeld all obedience vnto this so mercifull a God who hath done so great things for vs euen because his good pleasure was such Hee hath giuen vs all let him haue the glory of all Neither can we attribute too much vnto him neither can wee detract too much from our selues Whatsoeuer good thought whatsoeuer good desire whatsoeuer good deed is in vs he of his good pleasure hath wrought it in vs and he is to be glorified in it and for it Other fountaine of our good there is none and therefore all the praise and honour and glory thereof is due vnto him alone LECTVRE XXXV PHILIP 2. Verse 14.15 Doe all things without murmuring and reasonings that yee may be blamelesse and pure and the sonnes of God without rebuke c. HItherto then wee haue spoken of that humble obedience which wee following the example of Christ his humilitie and obedience ought to yeeld vnto our God in all holinesse of conuersation Now followeth another branch of the Apostle his exhortation vpon the same ground of Christ his humilitie and obedience and this is vnto an humble and
promise sake who both worketh in vs and crowneth his one workes in vs. Fourthly where they aske what iust iudge will vouchsafe to giue a crowne vnto dung we answere none will doe it But the most righteous iudge the Lord of heauen and earth because he is righteous and keepeth promise for euer giueth a crowne vnto our good workes not as they are dung not as they are poisoned tempered with that qualitie of confidence in them but as they are the worke of his spirit in vs. 5. Where they aske what thanks we owe vnto God for creating vs vnto good workes if they be nothing else but dung we answer that it is their shamefull abusing of the world to say that we iudge theÌ„ to be nothing else but dung In respect of that qualitie we say that they are to be iudged losse dung but in respect of their substance we say that they are good and that we are to glorifie God by walking in such good works as he hath ordeined vs to walke in Lastly where they say that if the good workes of the faithfull be but losse and dung then are not good workes to be done or liked but to be disliked neglected we say the same But who are they that say that the good workes of the faithfull are nothing else but losse and dung Because we do not inuest them into the glory of Christ Iesus because wee doe not make them any part of our righteousnesse before God because we stand not vpon any merit of saluation by them doe we therefore say that they are nothing else but losse and dung Thus indeed they beare the world in hand and thus they lead captiue many poore and ignorant soules into many grieuous and noisome errors But marke men and brethren what it is that we say we say that good works in respect of the substance of the action are good works a sweet smelling odor a sacrifice acceptable and pleasing vnto God and such as God hath ordeined vs to walke in vnto life and saluation only in respect of any merit or confidence of righteousnesse or saluation we say they are to be iudged but losse and dung See then and iudge betweene vs and them whether we say simply that they are but losse and dung These are they that with fained words make marchandize of your soules whose iudgement long agone is not farre of and whose damnation sleepeth not By this iudge of the rest and as they deserue in this so let them be credited in the rest By the circumstance of the place ye see the necessarie collection of the Doctrine deliuered and how the gaine-sayers doe falsifie the meaning of the Apostle Let this then serue to instruct vs in the true vse of good workes They are the way which God hath ordained that we should walke in to the glory of his name and to the saluation of our owne soules as both that exhortation of our Sauiour proueth where it is said Matt. 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 likewise that saying of the Apostle where he saith that we are the workeman-ship of God created vnto good workes â—ph 2.10 which he hath ordained that we should walke in them But they are no part of that righteousnesse whereby we are made righteous before God 1 Cor. 1.30 1 Ioh. 1.7 For Christ alone it is that is made of God vnto vs wisedome and righteousnesse sanctification and redemption it is the blood of Christ Iesus that clenseth vs from all sinne Esa 64 6. Our very best workes and all our righteousnesse as the Prophet witnesseth is but as filthie clouts and touching them when we haue done all that we can we must say as our Sauiour willeth vs we are vnprofitable seruants Luk. 17.10 we haue done that which was our dutie to doe Heb. 12.14 Let vs therefore walke before the Lord in holinesse and in righteousnesse all the daies of our life For without holinesse of life no man shall see the Lord. But let no man be puft vp with any conceit of his owne righteousnesse by his holinesse for if he iustifie himselfe his owne mouth shall condemne him Iob 9 20. and if he say that he is perfect the Lord shall iudge him wicked Our good workes are the fruits of our faith and the effects of our iustification by faith declaring and testifying that we are iustified before God Let vs therefore abound in euery good worke that we may haue the testimonie of our faith and of our iustification sealed vp vnto our soules But let vs not so please our selues in all the good that we do as that we count our selues righteous thereby Jam 3.2.2.10 for in many things we sinne all and he that faileth in one point of the law he is guiltie of all If we will be righteous before God we must lay away all Pharisaicall conceit of our owne righteousnesse by workes and in stead thereof we must take vp the praier of the poore Publican Luk 18.13 and crie O God be mercifull vnto me a sinner And of this let vs assure our selues that the more holy and the better that any man is the more readily he confesseth his sins vnto the Lord and acknowledgeth his vnrighteousnes in his sight It is most damnable pride that makes vs rush into part with Christ and to part stakes with him Let vs therefore with the Apostle make Christ all our righteousnesse and account our owne righteousnes which is by works to be but losse dung and no vantage at all either vnto iustification or saluation Thirdly in that the Appostle saith that he iudgeth them to be dung that he may winne Christ I note the reason why he iudgeth all things to be dung which is that he might win Christ as if he should say that vnlesse he iudged all things to be dung hee could not winne Christ hee could not be throughly engraffed into Christ to be partaker of his righteousnesse Whence I obserue that either we must disclaime all righteousnesse by any workes of our owne or else we cannot be pertakers of the righteousnesse of Christ Iesus either we must iudge our owne workes whatsoeuer to be losse and dung or else we cannot winne Christ This also the Apostle sheweth in another place where he saith that vnto him that worketh not Rom. 4.5 but beleeueth in him that iustifieth the vngodly his faith is counted for his righteousnesse to him that worketh not .i. to him that dependeth not on his workes to him that standeth not vpon the merits of his workes to him that make not his workes his righteousnesse to him his faith is counted for righteousnesse But to him that worketh the wages is not counted by fauour but by debt to him that worketh that is to him that dependeth on his workes that standeth vpon the merit of his workes and thinkes to be
the one a contemplatiue and knowing knowledge .i. such a knowledge as whereby we know that Christ is the onely begotten sonne of God that he was sent into the world to saue sinners that he was crucified that he died that he was buried that he was declared mightily to be the sonne of God by his resurrection from the dead that he was highly exalted and had a name giuen him aboue euery name c and whatsoeuer else the scriptures of God doe storie of him Such a knowledge of Christ was that which the Samaritans had by the saying of the woman which testified of him saying Ioh. 4.39 he hath told me all that euer I did and such a knowledge the Physitian hath of his physicke and the vertue thereof by relation of others and by reading in his bookes The other knowledge of Christ is an experimentall and feeling knowledge of Christ whereby we feele know in our own soules that he is such a one as the scriptures describe him to be that he is made of God vnto vs wisdome and righteousnesse sanctification and redemption that he died for our sinnes and rose againe for our iustification Such a knowledge of Christ was that which the Samaritans had when they had heard Christ themselues 42. and so knew that this was indeede the Christ the Sauiour of the world and such a knowledge of Salomons wisdome and prosperitie the Queene of Sheba had when shee had seene it with her eies and heard it with her eares and such a knowledge the Physitian hath of his physicke and of the vertue thereof when he hath had experience of it in himselfe Now when the question is here asked whether Paul did not know Christ because he saith that I may know Christ we must vnderstand that the Apostle doth not here speake of the former sort of the knowledge of Christ for it is out of all question that he that had preached Christ among the Gentiles so many yeares that had planted so many Churches in the faith of Christ knew whatsoeuer the scriptures of God did witnesse of Christ But the Apostle here speaketh of that experimentall and feeling knowledge of Christ whereby we feele and know in our own soules that such as the scriptures describe him to be such he is vnto vs. What then Had not the Apostle this experimentall and feeling knowledge of Christ It is not to be doubted but that this holy and elect vessell of God had this same feeling knowledge of Christ Iesus How then would he be found hauing the righteousnesse of Christ which is through faith that he might know Christ It is not simply meant that he would be so found that he might haue that feeling knowledge of Christ but that he might grow vp daily more and more with all godly increasing in that feeling knowledge of Christ He would be found righteous with the righteousnesse which is of God through faith that he may daily grow vp with all godly increasing in this feeling knowledge of Christ Whence first I obserue what knowledge of Christ it is which all Christians should principally long and thirst after and that is that they may know Christ with such a feeling knowledge as that they feele and know by experience in their owne soules the infinite treasures of wisdome and knowledge and saluation that are hid in him for them for this is the sauing knowledge of Christ to know him not onely to be a Sauiour but to be our Sauiour Many there are that know Christ to be the sonne of God to be the Sauiour of the world to haue payed the price of mans sinnes by his one oblation of himselfe and to be hee that is appointed iudge both of the quicke and dead in that day Many there are that can and do speake of his praises in the great congregation that preach vnto others the infinite treasures of wisdome knowledge and saluation that are hid in him that talke of his saluation from day to day that speake as if they had all knowledge and vnderstanding and knew Christ as well as the best Many I say such there are and I wish that the number of them were far greater then it is But yet here is not all that knowledge of Christ that we should long and thirst after For thus farre many come whose knowledge is nothing else but the increasing of their iudgment and condemnation as the Apostle plainely witnesseth where he saith Heb. 6.4 5 6. that it is impossible for them which were once lightened and had tasted of the heauenly gift c and likewise the Apostle Peter where he saith that if they that haue once escaped from the filthinesse of the world through the knowledge of the Lord and of the Sauiour Iesus Christ be yet againe tangled therein and ouercome their latter end is worse then the beginning By both which places it is plaine that men may haue a good measure of the knowledge of Christ whose end notwithstanding is death and damnation We must therefore long and thirst after a farther knowledge of Christ This is the sauing knowledge of Christ Iesus that we know that wee are the sonnes of God that he died for our sinnes and rose againe for our iustification that he is made of God vnto vs wisdome and righteousnesse and sanctification and redemption that he is the reconciliation for our sinnes that he sitteth at the right hand of God to make request for vs that an inheritance immortall and vndefiled and that fadeth not away is reserued in heauen for vs. To haue such a feeling knowledge of him as that by our owne experience in our soules we finde in our selues the fruits of his sufferings the comforts of his promises the riches of his mercies knowing by the testimonie of the spirit witnessing vnto our spirit that what righteousnesse hee hath fulfilled for his children he hath fulfilled for vs what benefits of saluation he hath purchased for his children he hath purchased for vs what promises he hath made vnto his children belong vnto vs what ioyes he hath prepared for his children are reserued for vs this is that knowledge which passeth all knowledge this is that knowledge which is that sauing knowledge this is that knowledge which we must long and thirst after 1 Ioh. 3.14 By this knowledge it is that Iohn saith We know that we are translated from death vnto life because we loue the brethren 5.15 and againe We know that he heareth vs in whatsoeuer we aske and we know that we haue the petitions that we desire of him 19.20 and againe We know that we are of God we know that the sonne of God is come and hath giuen vs a minde to know him which is true How knew the Apostle these things He felt the comforts of these things in his owne soule his owne heart did leape within him reioycing at these things O my brethren try and examine your hearts how many of you haue
this knowledge of Christ and withall see and consider with your selues what a longing and thirsting desire you should haue after this knowledge of Christ The knowledge of Christ Iesus euen by hearing and by reading and by faith is as not long since we heard the most excellent knowledge that is but this experimentall knowledge of Christ to know by experience in our owne soules that he is such as by the word we beleeue him to be this is the most sweet and most comfortable knowledge euen so sweet and so comfortable as passeth all vnderstanding If yee haue this knowledge of Christ yee are already entred in part into those ioyes which are reserued in heauen for you If yee haue it not ô thirst after it and giue your soules no rest till yee come vnto this knowledge of Christ Giue all diligence vnto the reading and hearing of the word of life pray alwaies with all manner of prayer and supplication in the spirit that yee may know Christ with a feeling knowledge and with a sweet experience in your owne soules that whatsoeuer yee haue heard and beleeued of him is most true The second thing which here I note is from what roote this experimentall and feeling knowledge of Christ issueth and springeth and that is from the righteousnesse of faith For so we are to vnderstand this knowledge of Christ to be a vantage following the renouncing of our owne righteousnes and reioycing in the righteousnesse of Christ by faith as that this vantage springeth from the righteousnesse of faith Hence then I obserue that onely they know Christ by this experimentall knowledge who being iustified by faith doe by a true and liuely faith happly the righteousnesse and obedience of Christ Iesus vnto themselues For then doe we begin to haue this feeling knowledge of Christ in our owne soules when by faith we lay hold on the righteousnesse of Christ Iesus to be iustified thereby and the more sure hold that we lay by the hand of faith on the righteousnesse of Christ Iesus the more wee grow vp in this feeling knowledge of Christ Iesus We beleeue saith Peter vnto Christ Joh. 6.69 and know that thou art the Christ the Sonne of the liuing God We beleeue saith he and know as if he should haue said we beleeue and in our owne soules by the testimonie of the spirit witnessing it to our spirit we know that thou art the Christ the sonne of the liuing God Faith then in Christ Iesus is the roote whence this feeling knowledge of Christ commeth and the more stedfastly we beleeue the greater feeling of this knowledge doth the spirit of God worke within our soules Many of vs I feare me want this feeling knowledg of Christ many of vs that say thinke that we know him know him not by experience in our owne soules many of vs that haue heard and read of him know not that he is made of God vnto vs wisdome or righteousnesse sanctification or redemption many of vs know not what treasures of wisdome or knowledge or saluation are laid vp in him for vs many of vs I feare mee feele not in our selues the sweetnesse of Christ the fruits of his sufferings the comforts of his promises the riches of his mercies many of vs I feare me onely know Christ as we heare of Christ and read of Christ but know him not by his comfortable presence in our owne soules And what is the cause of all this Surely we haue no roote in our selues we want that true and liuely faith whence such knowledge should spring Wee deceiue our selues flattering our selues and saying we beleeue in Christ we know Christ when as we neither beleeue in him nor know him A smattering faith and a smattering knowledge of Christ we haue but a iustifying faith or sauing knowledge we haue none Is then a iustifying faith the roote whence a feeling and sauing knowledg doth spring Let this then teach vs to vse with all religious reuerence those meanes which the Lord hath ordained for the begetting and increasing of faith in vs that we may beleeue and know and growing in faith we may grow also in the knowledge of Christ Iesus Let vs with reuerence hearken vnto the word preached and celebrate the holy Sacraments two ordinarie meanes which the Lord vsâ—th thereby to beget and to increase faith in vs. For faith comes by hearing as the Apostle witnesseth where he saith Faith is by hearing and hearing by the word of God Ro. 10.17 Seeing therefore wee cannot know Christ vnlesse we beleeue in him and seeing we cannot beleeue in him vnlesse we heare his word preached that we may beleeue in him and know him let vs willingly flocke as doues vnto the windowes vnto the house of the Lord to heare the word preached Againe as by the word preached so likewise by the vse of the Sacraments the Lord as by meanes strengthneth and increaseth our faith in vs. In the Lords Supper the bread is broken for vs giuen to vs we take it and eat it and digest it and it is made one substance with vs the wine likewise is powred out for vs giuen vnto vs we take it and drinke it and it is made one with vs. All which rites and actions what else are they but so many pledges and seales for the strengthning and increasing of our faith in the benefits of our saluation puâ—chased by the death and passion of our Lord and Sauiour Christ Iesus The bread that is broken for vs in that Supper and the wine that is powred out for vs they are so sure pledges vnto vs that Christ his bodie was broken for vs and his bloud shed for vs as that we ought as stedfastly to beleeue the one by faith as we clearely see the other with our eyes So likewise the bread and the wine that are giuen vnto vs by the Minister in the Supper they are so sure pledges vnto vs that Christ by his Spirit giueth vs his bodie and his bloud euen then in the supper as that we ought as stedfastly to beleeue the one by faith as we clearely see the other with our eyes So likewise the bread which with the hand of our bodie we take and eat and the wine which with the hand of our bodie we take and drinke are so sure pledges vnto vs that by faith our soules doe feede vpon the bodie and bloud of Christ as that we ought as stedfastly to beleeue the one by faith as we clearely see the other with our eyes Lastly the bread and wine which being digested are turned into our substance and made one with vs and we with them are so sure seales vnto vs that by a mysticall vnion and spirituall coniunction we are made one with Christ and Christ with vs members of his bodie flesh of his flesh and bone of his bones as that we ought as stedfastly to beleeue this by faith as we perfectly know that by sense Such are the helps
yeares old neither the deadnesse of Sarahs 〈◊〉 neither did he doubt of the promise through vnbeleefe wâ—â—â—â— note by the way how doubting is termed vnbeleefe 20. but 〈◊〉 strengthned in the faith and gaue glory to God being fuâ—y assured that he which had promised 21. was also able to doe it He then being faithfull which hath promised saluation to all them that beleeue in his name we may and ought to be sure of our saluation To conclude therfore this point beware lest at any time 〈◊〉 be deceiued by such as out of this or the like places of scripture would perswade you that ye ought to doubt of your saluation Neither this nor any other place makes for it but the whole course of Scripture makes against it Let vs withoâ—â— Apostle labour if by any meanes we may attaine c. and let 〈◊〉 follow if we may comprehend not doubting of it but running through all difficulties euen with all eagrenesse Let vs 〈◊〉 lawfully and as we ought to doe that we may be crowned and let vs keepe fast the profession of our hope without waâ—ering because he is faithfull that hath promised Now in that he addeth if I may comprehend euen as I 〈◊〉 comprehended of Christ Iesus the Apostle signifieth his earnâ—â—â— desire to come vnto the perfect knowledge of Christ Iesus that he may know fully euen all the riches of wisdome and knowledge and righteousnesse and saluation that are hidâ—â—â— him For he saith that he followeth and earnestly laboureâ—◠〈◊〉 comprehend the knowledge of Christ Iesus euen as he 〈◊〉 comprehended and knowne of Christ Iesus which is moâ—â— perfectly Psal 139.1.2.3.12.14.15 For he knoweth his downe-sitting and vprising he vâ—derstandeth his thoughts a farre of he is about his path and aâ—â—â— his bed and spieth out all his waies there is not a word a 〈◊〉 tongue but he knowes it wholly he hath possessed his reines câ—â—â—red him in his mothers wombe his eyes did see him when he wa◠〈◊〉 without forme and in his booke were all his members written 〈◊〉 day by day were fashioned when as yet there was none of them â—he climbe vp into heauen if he lye downe in hell if he take â—e wings of the morning and remaine in the vttermost parts 〈◊〉 the sea if he say the darknesse shall hide him still he knowâ—â—h him altogether Yea he sanctifieth him throughout in spirit â—â—d soule and bodie and so likewise knowes him throughout â—â—en most perfectly And euen such a perfit knowledge â—ould he haue of Christ Iesus that he might be able to comâ—â—ehend with all Saints what is the bredth and length and depth 〈◊〉 height of him and that he might know the loue of Christ which â—â—asseth knowledge that so he might be filled with all fulnesse of â—od Whence all Christians are lessoned to labour and striue 〈◊〉 the whole course of their life vnto perfection vnto perfeâ—tion in the knowledge of Christ vnto perfection in obediâ—nce vnto Christ vnto the perfection of mortification in â—heir earthly members by the vertue of Christ his death â—nd vnto the perfection of holinesse and righteousnesse by â—he vertue of Christ his resurrection True it is that wee â—annot attaine vnto perfection in any of these things in â—he knowledge of Christ or in obedience vnto his will â—r in dying vnto sinne or in liuing vnto God The Apostle â—ould not and how then should wee being compassed with no fewer infirmities then he was and being strengthâ—ned with no more powerfull assistance of the spirit then he was But yet we are to labour that our vnderstandings may bee perfectly instructed in all wisdome and spirituall â—nderstanding that our wills may be perfectly conformed vnto Gods will that our affections and the lusts of our flesh may be perfectly subdued vnto the spirit and that we may be perfectly renued in the spirit of our mindes So we are exhorted when it is said Mat. 5.48 Bee yee perfit as your Father which is in heauen is perfit and againe when it is said Bee yee holy for I am holy 1 Pet. 1.15 bee yee holy euen in all manner of conuersation And to the same purpose it is said That euery man that hath hope in IESVS CHRIST purgeth himselfe euen as hee is pure 1 Ioh. 3.3 In all which places the Holy Ghost doth not shew vnto vs what perfection or holinesse or puritie is in vs euen the best of vs but that we should labour and striue vnto this that we may 〈◊〉 perfit as God is perfit holy as God is holy pure as God iâ— pure The reason is because God hath chosen vs in Chrâ—â—â— Iesus that we should be holy and without blame before him iâ— loâ—â— We must not therefore stand at a stay Eph. 1.4 or thinke it enough that we are before many of our brethren in knowledge 〈◊〉 righteousnesse or holinesse but as it is said of Christ Iesus 〈◊〉 he increased in wisdome and stature and in fauour with God 〈◊〉 men so we must increase and grow daily from knowledge 〈◊〉 knowledge from strength vnto strength from grace vnto grâ—â—â— vntill we become perfit men in Christ Iesus But is it not with vs as it was with the stiffe-necked Iewes Moses and the Prophets ceased not to teach them out of the law what they should doe but they would not hearken 〈◊〉 obey now the Ministers of Christ Iesus and dispensers of holy mysteries teach vs out of the Law and Prophets out of the holy word of life what we should doe but who doâ—â— heare or obey If we should seeke one by one to finde the count should we finde one man of a thousand that followeâ—â— after perfection in the knowledge of Christ and obedience to his will or that hungreth in his soule to grow from grace to grace till he be fulfilled with knowledge of his will is all wisdome and spirituall vnderstanding We grow indeedâ— and we grow to perfection but thus we grow from bad to worse and we come to perfection in sinne and wickednesse Men neuer more skilfull to deceiue to oppresse to circumuent one another and vnder the hypocriticall shew of holinesse to practise all kinde of wickednesse He that was vniust is vniust still and he that was filthy is filthy still he that stole stealeth more he that gaue his money vpon vsurie giueth more Yea he that went vp with vs vnto the house of God he will goe vp no more he that feared an oath will now sweare lustily and he that seemed to make some conscience of his wayes is now quite turned out of the way So that our growing is from bad to worse and which is worse from better to worse Insomuch that the Lord may seeme to haue dealt with vs as he dealt with those of whom the Apostle writeth to the Romanes Rom. 1.28 as we haue not regarded to know God so he hath deliuered vs vp vnto a reprobate minde We haue despised the riches 〈◊〉
him that he will haue vs to â—ake speede to come vnto him and he will inlarge our hearts â—hat we may runne the way of his commandements and so â—ome vnto him Such is the marke set at the end of our Chriâ—tian race not a dead marke which helpeth the runner noâ—hing in his race but drawing vs vnto himselfe that where he 〈◊〉 there we may be also This was the marke that the Apostle â—anne at and this is the marke that we should runne at to â—now him perfitly and the vertue of his resurrection c â—hereby we might attaine to the resurrection c. Here then we learne why it is that so few runne as they ought in the Christian race The most part of men haue an other marke that they runne at Some runne at riches some at honors some at pleasures some at ease some at skill and knowledge in the things that are done vnder the Sunne and on these things are their eyes set and their mindes wholly bent But the least summe make Christ Iesus the marke whereat they runne to know him is the thing whereon the fewest mindes are bent He is farthest out of light and farthest out of minde with the most men Not running then aâ— the right marke how can we but runne amisse Beloued yee see what the marke is whereat we should ayme in the whole course of our life Let the children of this world pricke at their seuerall markes as they list but let vs follow hard towards the marke Christ Iesus He is that marke whereat if we be Christians we should ayme in our whole race Let our eyes be still set and our mindes alwaies bent vpon him If wee walke towards him he will direct our goings in his paths 〈◊〉 for his owne names sake A better marke we cannot haue and another marke we ought not to haue There is no running if we runne as we ought but to him neither any running to him but by him Let vs therefore by him runne vnto him and in all things let vs still looke vnto him The race is well runne when at the races end we come to such a marke and well may we runne through cold and nakednes through stripes and imprisonments and all kinde of difficulties to come to such a marke whereunto we can no sooner come but straight we haue the prize for which we runne euen glory and immortalitie in the highest heauens Let vs therefore so runne that we may obtaine let vs runne till we come vnto the marke that we may obtaine the price of the high calling of God in Christ Iesus And let this suffice to be spoken touching the second qualitie of runners The third qualitie of runners whereby the Apostle makes proofe of his incessant running in his Christian race is this that runners keeping in minde the price for which they runne make haste vnto the marke for the price that they may obtaine In this also the Apostle professeth that hee matched euen the best runners in the last words when he saith that 〈◊〉 followed hard toward the marke for the price of c. In which words by the price is signified that inheritance immortall and vndefiled which is reserued in heauen for vs and it is called â—e price of the high calling of God in Christ Iesus because it 〈◊〉 the glory of Gods children whereunto God from on high â—â—th called vs in Christ Iesus As therefore the Apostle before â—rofessed that he ranne and lookt not backe to that which was â—ehinde and that he ranne and gaue not ouer to follow that â—hereon his eyes were alwaies set so now he professeth that â—e ranne and hastned his running for to obtaine the price of â—â—ory and immortalitie in the heauens whereunto hee was â—â—lled by God in Christ Iesus All sufficient proofes that the â—postle came apace as he that desired to obtaine Hence then I obserue that life euerlasting and glory in the â—eauens is the price and reward of our holy and constant runâ—ing in our Christian race Which our Sauiour signifieth â—hen vnto them that endure hatred persecution and contuâ—elies for his sake he saith Reioyce and be glad Mat. 5.12 for great is your â—â—ward in heauen Our Apostle likewise sheweth the same â—here he saith Rom. 2.6 7. that God will reward euery man according to his â—orkes to them which by continuance in well-doing seeke glory â—â—d honor and immortalitie eternall life Col. 3.23.24 And to the Colossians â—â—so where speaking vnto seruants he saith whatsoeuer yee doe â—e it heartily as to the Lord knowing that of the Lord yee shall reâ—â—iue the reward of the inheritance All which places and many â—ther which might be produced to the like purpose doe â—lainely shew that eternall life is the reward of our holy â—alking with God in such good workes as he hath ordeined â—â—at we should walke in them A notable price to runne for â—nd a notable incouragement vnto the runner For can we â—unne for a better price then for eternall life in the heauens Or can a better reward for our incouragement in our Chriâ—â—ian race be giuen vs than eternall life in the heauens How â—hould not this make vs to prouoke one another vnto loue â—nd good workes How should not this make vs runne the â—ace of a holy life breaking through all impediments and â—ot intermitting our course vnto the end But here we must know that though we run for this prize â—et this prize is not giuen vs for the merit of our running and â—hough this prize be the reward of our running yet doe wee not merit this reward for our running Rom. 9.16 For it is not in him thâ— willeth nor in him that runneth but in God that sheweth mercie The Lord in mercy hath set downe this prize of our running and in the like mercie giues it vnto him that runnes out vnto the marke but not for the merit of his running This one place at this time may serue for a full proofe of this point The Apostle ranne for the prize but it was for the prize of the high calling of God in Christ Iesus He doth not say for the prize that was due vnto him albeit it was due vnto him though not for his merits sake yet for the promise sake made in mercie but he ranne for the prize of the high calling of God in Christ Iesus Which in that it was the prize of the high calling of God it is plaine that it is giuen in mercie by him that hath called vs in mercie and likewise in that it is the prize c. in Christ Iesus it is plaine that it is giuen in mercâ—â— through Christ Iesus in whom onely we are called vnto glorie and life euerlasting It is ordained then that wee should runne for this prize for no man obtaineth it but he that runneth for it and therefore the Apostle ranne for it but it is the prize of our high calling to be the sonnes of God giuen vs
be good or euill Wee see the manifold examples of holy men mentioned in the holy word of God euen so many and so diuers as that whether wee looke for direction in the generall course of Christianitie or in the particular calling wherein wee are placed we cannot want multitude of examples to direct vs. And wherefore hath the holy Ghost set them downe but for our vse that wee might so walke as wee haue then for examples For Rom. 15.4 as the Apostle saith whatsoeuer things were written aforetime were written for our learning The Prince in Iosiah the Counsellor in Hushai the rich man in Abraham the poore man in the Shunamite the great Officers of great men in the â—unuch of Candaces the Queene of Ethiopia Act. 17. the captiue in â—aniel and the three children the banished in Ioseph the affliâ—â—ed in body or goods in Iob the souldier in Cornelius the merâ—hant in those merchants that holpe to build the wals of Ieruâ—â—lem the artificer in those that wrought in the worke of the â—emple the husbandman and those that are occupied about â—â—ttell in Noah and the Patriarkes women in Sara and those â—â—at are mentioned in the Acts the Magistrate in Moses and â—osua the Ministers of Christ in the Apostles of Christ haue â—otable examples after which they may walke and be directed 〈◊〉 their seuerall Christian duties No course of life no state of â—alling no condition of either sex but may haue examples in â—â—e word for all holy direction in euery holy course And if â—ee looke euen into our owne times wherein wee liue we shall â—ot heare of that dutie enioyned vnto vs but wee shall heare 〈◊〉 see those that haue to their high praise both with God and â—en performed it before vs. This then wee must know that â—â—ese examples both old and new are in this manner set before â—ur eyes to the end that wee might be lead thereby vnto those Christian duties which the Lord our God requireth at our â—ands which make profession of his glorious Gospell For of his we may be sure that if the multitude of holy examples â—herewith we are beset shall not preuaile with vs to doe the â—â—ke they shall assuredly be so many witnesses against vs to â—he increasing of our condemnation Now herewithall we must note that the life of such holy â—aints of God as either haue liued before vs or doe now preâ—ently liue with vs is not nor may be any certaine or perpetuâ—ll rule vnto vs of religion piety or Christian life For none â—f all the Saints of God were they neuer so holy neuer so â—eare in Gods sight but they haue had their blemishes in their â—â—ues budding out of that naturall corruption which they â—rew from the loynes of our first Parents Noah that preacher â—f righteousnesse is noted for drunkenesse lust Lot with inâ—est Abraham the father of the faithfull with lying Isaac the â—eed promised by God with the same fault Iacob that wrested â—ith God and preuailed with the same fault Ioseph preserued from many dangers by Gods prouidence with prophane swearing Moses vnto whom God spake face to face with murmuring Dauid a man after Gods owne heart with murther adulterie Peter with denying his Master Christ Paul with boasting of his reuelations Iames and Iohn with ambition and the like is to be said of all other the Saints of God none that may not iustly be noted with some blemish in their life so that none of all their examples may be vnto vs the rule of our life Onely the word which is a lanthorne vnto our feeâ—e and a light vnto our steppes is the rule of our life All examples of men if they be looked into wil be found too crooked to make a straight-rule Onely the example of Christ Iesus both God and man is without all exception a perfect example all whose actions are our instructions and whose whole life is a thorow direction for our whole life In the imitation then and following of the Saints of God to make an holy vse thereof wee must obserue these rules 1. That we do not otherwise follow the example of them then they follow the example of Christ So the Apostle teacheth vs where he saith 1 Cor. 11.1 be ye followers of me euen as I am of Christ Iâ— then Paul be exalted through the abundance of Reuelations wheras Christ hath taught vs to be meeke and lowly in heart or if Peter denie his Master whereas Christ hath told vs that whosoeuer denieth him before men he will also denie him before his father which is in heauen here we must leaue Peter and Paul and follow our Master Christ Him we must alwaies follow and Peter and Paul and other of Gods Saints as they follow him but not otherwise If they be feruent in loue as Christ was meeke and lowly in heart as Christ was patient in trouble as Christ was ready to forgiue as Christ was bee earnest in praier as Christ was if they go about his busines that sent them as Christ did in these and the like wherein they follow Christ we are to follow them The 2. rule to be obserued in the imitation of the Saints of God that wee folloâ— them no in things peculiarly belonging vnto them but in the things which they did as Christians For so to follow Christ Iesus himselfe in the things which peculiarly belong vnto himselfe were very absurd as to follow him in fasting fortie daies and fortie nights in walking vpon the seas in causing â—e surging waues to cease with his word in cleansing the Leaâ—ers raising the dead and the like whereby he shewed himâ—elfe to be the true Messias And so likewise to follow Abraâ—am in offering vp of his sonne Isaac to follow Moses in smiâ—â—ng the stonie rocke that waters may runne in drie places to â—â—llow the Apostles in preaching from city to city and not to â—â—ttle in any one place were an imitation so foolish as that it â—ould want all ground of reason and warrantize And thereâ—ore when Iames and Iohn said vnto Christ wilt thou that wee â—ommand that fire come downe from heauen as Elias did Luc. 9.54.55 Christ rebuked them and said ye know not of what spirit yee are 〈◊〉 if he should haue said Elias did so indeed but ye are not â—erein to follow Elias We are therefore to obserue what they â—id by peculiar office authoritie or commandement and â—ot to labour to follow them therein and what they did geneâ—ally as Christians and therein to follow them as they folâ—ow Christ The 3. rule to be obserued in the imitation of the Saints â—f God is that in earnest desire to be like vnto them we resemâ—le as neere as we can such holy actions of faith towards God â—nd loue towards all Saints as they were most renowned for For to eate and drinke to talke and walke to borow and lend and the like which nature teacheth are no actions of imitation but
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
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
that here he thus spoke as he thought by the rule of charitie For what saith the Apostle in another place of charitie 1. Cor. 13.7 namely that it beleeueth all things and hopeth all things yea and where it seeth certaine fruites and effects of election and saluation there it is certainly to be perswaded of election and saluation Our Apostle therefore seeing how faithfully those his fellow-labourers had laboured in the worke of the Ministerie with him in the planting of the Church at Philippi how constantly they had walked in the truth notwithstanding the great opposition that was against them how vnblameably they had had their conuersation amongst men in charitie thus he iudged that their names were in the booke of life And this may verie well stand with the other that the Lord onely knoweth who are his For that which properly belongeth vnto the Lord absolutely and by himselfe to know whose names are in the booke of life that the Apostle assumeth not to himselfe but seeing the fruites of their election in their liues he by the rule of charitie thus iudgeth of their saluation that euerlasting life was surely sealed vp for them with God To come then vnto my note the thing which here I note is the Apostles charitable iudgement of his fellow-labourers in the Gospell of Christ Iesus By their fruites he iudged that they were branches of the true vine vpon their holy profession and constant endeuor to increase the kingdome of Christ Iesus he pronounceth that their names were written in the booke of life Whence first my obseruation in generall is that the children of God not onely may and ought certainly to be perswaded of their owne saluation in Christ Iesus but further that they are by the rule of charitie to assure themselues of the saluation of such of their brethren as walke in the truth hauing their conuersation honest For albeit this be most true that not any can be so certaine of any other mans election or saluation as of his owne because he feeleth onely in himselfe the testimony of the Spirit witnessing vnto his spirit that he is the sonne of God and because onely in himselfe he knoweth his faith towards God and his loue towards all Saints not onely by the outward fruites thereof but like wise by the inward motions thereof which he feeles in his owne soule yet may the children of God by such outward fruites and effects of their election as they shall see in their brethren according to the rule of charitie iudge that they are the chosen children of God and heires of saluation So we see that the Apostle writing to the Romanes Corinthians Ephesians writeth vnto them as Saints by calling sanctified in Christ Iesus chosen in him before the foundation of the world and predestinated to be adopted through Iesus Christ vnto God And why did he thus iudge of them Euen because of their communion with the Saints in the Gospel of Christ because of the testification of their faith and of their loue towards all Saints whereby they shewed themselues to be partakers of the fatnesse of the true oliue Christ Iesus So Peter writing vnto the strangers that dwelt here and there throughout Pontus Galatia Cappadocia Asia and Bithynia calleth them the elect of God And why Euen because of their constant faith constant loue and constant abiding in the Church of Christ Iesus So Iohn calleth them vnto whom he wrote the sonnes of God and the Lady vnto whom he wrote the elect Ladie because they continued in the Church and walked in the truth Do we then see in our brethren the outward fruites of an holy vocation of regeneration and sanctification Do we see them make an holy profession of the blessed truth of Christ Iesus giue good testimonie of a sincere faith in Christ Iesus walk in holy obedience towards God and loue towards their brethren faithfully labour in the workes of their calling and denying vngodlinesse and worldly lusts liue soberly and righteously and godly in this present world Of such we may and are to perswade our selues that they are reserued vnto the same inheritance in heauen with vs and of them we may say that they are the sonnes of God elect in Christ Iesus our Lord vnto eternall saluation prepared to be shewed in the last times And besides this that the holy Ghost by the mouth of the Apostles warranteth vs hereunto the rule also of charitie directeth vs so to do For as before we heard Charitie beleeueth all things 1. Cor. 13.7 charitie hopeth all things Which yet is not so to be vnderstood as if charitie were foolish rashly to beleeue euery thing that is told and there to hope where there is no cause of hope for that the Wiseman maketh a note of a foolish man Prou. 14.15 where he thus saith The foolish will beleeue euery thing But so charitie beleeueth all things and hopeth all things as that it keepes it selfe within the rule of pietie wisedome and religion If the thing displease God be repugnant to the truth be hurtfull or disgracefull to any of Gods children charitie beleeueth it not hopeth it not But where there are good tokens of Christianitie plaine signes of a sincere faith euident testimonies of an holy obedience there surely the rule of charitie bids vs beleeue and hope the best and there we may be bold to say that they are the sonnes of God that their names are written in the booke of life And is it not our Sauiours rule that we should iudge of the tree by the fruite for that a good tree bringeth not forth euill fruite Mat. 7.18 nor an ill tree good fruite If it beare grapes will any man iudge it to be a thorne if it bring forth figs will any man iudge it to be a thistle Nay by the fruite the tree is knowne what it is and if the fruite be good it may thereby be knowne that the tree is good Right so if we haue our fruite in righteousnesse and holinesse it may thereby be knowne that we are the branches of the true vine Christ Iesus Whether then we looke vnto the example of the Apostles or vnto the rule of charitie which the Apostles followed or vnto that rule of Christ to discerne of the tree by the fruite we see that the children of God may not onely perswade themselues of their owne saluation in Christ Iesus but further also may certainly iudge of the saluation of their godly brethren Now see viri fratres men brethren the great necessitie that there is that we should be thus perswaded one of another euen so great as that without it the bond of peace loue and Christianitie cannot be maintained For how can we loue them of whom we haue no hope that they shall be heires of the same saluatiō with vs How can we haue peace with them of whom we are not perswaded that they are at peace with God How can we pray with them and
call him my God and my Lord to brand them with most odious names and to heape on them most opprobrious speeches that shall at any time so speake But if we keepe the true patterne of the most wholesome words which we haue learned of our Apostle 2 Tim. 1.13 as he willeth vs it is warrant enough for vs and if we do so whatsoeuer opprobrious name or speech is cast vpon vs lights as well vpon him as vpon vs and so long we neede not much to moue or trouble our selues thereat The second thing which here by the way I note is that the Apostle saith Vnto God euen our Father God he is the Father of our Lord Iesus Christ and he is the Father of vs all And hereupon he saith Ioh. 20.17 I ascend vnto my Father and your Father vnto my God and your God But not any but Christ alone when he speaketh of God can say my Father The reason is in the difference of the manner how he and we are called sonnes For in a large different manner are he and we called sonnes he by eternall generation of the substance of the Father we onely by Adoption through Iesus Christ his Sonne and regeneration by his Spirit he the onely begotten Sonne of God by nature we all the sonnes of God not by nature but by grace nor onely as the Angels in respect of our creation but in respect of our Adoption and regeneration Albeit therefore one God be the Father of our Lord Iesus Christ and the Father of vs all yet because of this different manner how he is his and our Father we cannot say as he my Father but onely our Father Neither is it obserued that any saith with Christ my Father 28. as many say with Thomas my Lord and my God The third thing which by the way I note is that in this and other like places where these speeches are thus ioyned together our God is mentioned in respect of our creation and our Father in respect of our regeneration our God in respect of temporall blessings and our Father in respect of spirituall graces and eternall in the heauens For as our God he created vs and made vs but as our Father he adopted and redeemed vs by Christ and renewed vs by his Spirit as our God he gaue vs life motion and being but as our Father he maketh vs to liue vnto his praise to walke after the Spirit and to be new creatures So that the ioy and comfort of our soules is this that our God is our Father euen our mercifull and louing God and tendereth vs as his sonnes and heires of his promises These things I thought good to note by the way by occasion of the first note which here offereth it selfe viz. vnto whom all praise is due namely vnto God euen our Father The second thing which here I note is the thing which is due vnto him which is glory and honour and praise and thanksgiuing as witnesse also the foure and twentie Elders saying Thou art worthie O Lord to receiue glorie and honour Apoc. 4.11 and power For thou hast created all things c. The third thing which I note is the continuance of the time during which this praise is to be giuen vnto him which is for euermore that is throughout all ages from generation to generation The reason of which euerlasting continuance is not onely because of his eternall maiestie and glorie but specially because of his euerlasting mercy and loue that as his mercies endure for euer so his name may be blessed and praised for euer Many notes ye see might hence easily be gathered and not vnfruitfully insisted vpon as first from the person vnto whom all praises is due viz. not vnto Saints or Angels much lesse vnto brutish or senslesse creatures but vnto God onely euen vnto God our Father Secondly from the thing which is due vnto him which is praise and thanksgiuing not with lips alone but from the heart and soule which is the sweetest smelling sacrifice that can be offered vnto the Lord. Thirdly from the time that his praise is not to be temporarie but euerlasting as his mercies are euerlasting But for this time my meaning is to conclude all these in one short obseruation which is this That alwaies in all things God euen our Father is to be praised write we or speake we remember we with our selues or mention we vnto others temporall blessings or spirituall graces for this life present or for that that is to come still he is to be praised And to this the Apostles giue witnesse in euery place Our Apostle concluding his Epistle to the Romanes Rom. 16.27 To God saith he onely wise be praise through Iesus Christ for euer Amen And againe Vnto him that is able to do exceeding abundantly aboue all that we aske or thinke according to the power that worketh in vs be praise in the Church by Iesus Christ throughout all generations for euer Amen 1 Tim. 1.17 And againe Vnto the King euerlasting immortall inuisible vnto God onely wise be honour and glorie for euer and euer Amen 1 Pet. 4 11. And the Apostle Peter Let God in all things be glorified through Iesus Christ to whom is praise and dominion for euer and euer Amen In which testimonies to omit infinite others which might be brought to this purpose ye see also the practise of the Apostles that alwaies in all things they praised the euerliuing and onely wise God And the reason why it should be so is euident and cleare as the foure and twenty Elders yeeld it where they cast their crownes before him and say Thou art worthie O Lord to receiue glorie Apoc. 4.11 and honour and power For thou hast created all things and for thy wills sake they are and haue bene created Rom. 11.36 Or as our Apostle yeeldeth the reason Of him and through him and for him are all things to him therefore be glorie for euer Amen But not to seeke after other reasons then our present text affoordeth he is our God that hath created vs formed vs and made vs for his glorie he is our Father which hath blessed vs with all spirituall blessings in heauenly things in Christ and his mercies towards vs in Iesus Christ his Sonne are for euermore therfore alwaies and in all things his name is to be blessed and praised But who is he that knowes not this that God is alwaies in all things to be praised and that there is great cause so to do If the question be asked one thing will be answered but if the practise be looked into another thing may bee iudged Luk. 12.47 If we know it and do it not it cannot be but that we shall be beaten with many stripes And do we alwaies in all things praise the Lord If ten lepers be clensed amongst vs of their leprosie are there not nine of them that neuer returne backe to giue God praise