matters of ciuill conuersation he would haue vs to be like minded as in the Lord it may be warranted Let vs therefore beware how we sooth vp our selues in dissenting about matters of lesse moment when we agree in matters of greater importance The more like minded we are in the Lord the more is our conuerâ—ation such as becommeth the Gospell of Christ Let our care â—herefoâ—e be that both in matters of lesse moment and likewise in matters of greater importance we may be like minded â—n the Lord as becommeth the Gospell of Christ But how may we be like minded in the Lord This our Apostle sheweth in the next words and that is 1. If we haue the same loue i. If we loue the same things in the Lord. 2. If we be of one accord i. If we agree in our wills and desires in the Lord. And 3. if we be of one iudgement i. If we agree in one truth of Christ Iesus For these the particulars are as I take it comprised vnder and meant in that generall so that iâ— we thus loue and agree in the Lord then are wee like minded in the Lord and our conuersation in a great part is such as becommeth the Gospell of Christ Because I haue stood long vpon the generall I shall the lesse neede to stand vpon these particulars which in effect haue beene handled in the generall Briefly therefore of these as time will giue leaue The 1. thing then which in these particulars I note is that the Apostle would haue them to haue the same loue the same I say in respect of the obiect that they should loue the same things the same Church the same Gospell the same truth euen as we say that they haue the same faith who belieue in the same Christ Hence then I obserue that if we will be like minded and walke as becommeth the Gospell of Christ theâ— must we loue the same things in the Lord not one one thing and another an other thing but the same things as simply the same things For we may loue the same things and yet be fâ—â— from that loue of the same things which becommeth vs as namely if we loue the same delights of the flesh the same sins or corruptions whatsoeuer but the same things in the Lord and in the loue whereof hee is delighted and well pleased Thus it is commaunded vs euery where in the booke of God that we all loue the same God the same truth the same meanes of our saluation in Christ and generally the same things whatsoeuer they be that belong vnto our peace And the reason of it is plaine For where one loues one thing and another another thing as for example one Christ and another Antichrist when one hateth that which another loueth where euery man loues that which himselfe liketh and scarce two loue the same things what loue can there be nay what distractions must there not needes be nay what desolation are not likely to ensue In the Church of Corinth they loued not the same things but one loued this man another that maâ— and what dissentions bred it in that Church In our neighbor kingdome of France they loue not the same things but one sort loue the light of the word another sort loue darkenesse better then light and what bloud hath it shedde in that kingdome Amongst our selues we loue not the same things in the Lord but one sort loue their pleasures another sort their profits another sort their promotions the fewest sort the things that they should loue and what but a iudgement likely to ensue Nay beloued here is the miserie and like to be the ruine of our Land in our Land wee loue not the same things in the Lord but we loue too many of vs that man of sinne and the poysoned cuppes of the fornications of that whore and too few of vs the simplicitie of the truth of Christ Iesus to speake plainely we loue too many of vs the Pope and his marchandize and too few of vs Christ and his truth we speake not the â—anguage of Canaan but halfe in the speach of Ashdod and halfe in the language of Canaan Hereupon it is that Pope and his adherents conceiue courage against vs to subdue vs and our Land and to make vs a prey vnto their teeth Beloued if we will not for the loue of the Lord and because the holy Ghost hath commanded vs yet for the loue of our owne liues and that we be not made a prey vnto our enemies let vs loue the same truth of Christ Iesus and generally the same things in the Lord. Let vs no longer halt betweene God and Baal Christ and Antichrist religion and superstition but with religious hearts let vs loue the same truth the same God the same things in the Lord that some may be â—ike minded according to Christ Iesus The 2. thing which in these particulars I note is that the Apostle would haue the Philippians to be of one accord i. to â—gree in their wils and desires touching euery thing that is good belong it vnto religion or vnto ciuill life and conuersaâ—ion Whence I obserue another necessarie dutie for vs that we be like minded and walke as becommeth the Gospell of Christ and that is that we agree in our wills and desires in the Lord that vnitie and concord amongst vs bee preserued and maintained To agree in mischiefe we are ready enough neither neede we any to moue vs thereunto For as it is in the Prophet Psal 50. If we see a theefe we consent vnto him and we are partakers with the adulterers we runne with the wicked to doe euill and we easily ioyne hands with the wicked and vngodlie But to bee of one accord in the Lord we are not so easily drawne albeit this be the agreement that the holy Ghost requireth of vs and commendeth vnto vs. Ps 133.1 Behold saith the Prophet how good and ioyfull a thing it is brethren to dwell together in vnity i. to liue together in that concord and good agreement which is acceptable to the Lord. And the more to shew the precious worth of holy agreement amongst the sonnes of God be likeneth it vnto the oyntment prescribed for Aaron which was so sweete that when Aaron was annointed therewith Ex. 30.23 the smell of it was most pleasant vnto all that were by And euen so sweete and pleasant a thing it is to see brethren to be of one accord in the Lord. This is that which is commended in the faithfull in the Acts Act. 4.32 that they were of one heart and of one soule agreeing in their mindes wills desires and affections And where this agreement in the Lord is not there the Lord is not And yet in matters wherein wee differ one from an other how hardly are we brought to bee of one accord in the Lord If we differ in matters of religion either we will not vouchsafe one to talke with an other in them
imaginations of the thoughts of mans heart are onely euill continually Gen 6 5. and there is no feare of God before his eyes Rom 3 18. This then is it whâ—ch we say that man before he be renued by the spirit of grace hath no power or faculty at all I say not to worke or doe ought at all for this were indeede to transforme him into a stocke or stone but to doe any thing that is good for it is God and God only that worketh in him both the good will Phil. 2.13 and the good deede euen of his good pleasure He enlightens the eyes of our vnderstanding and corrects our froward wils and then being renued by the spirit we vnderstand the things of the spirit of God and we will the things that are good and we runne the way of Gods commandements but euer with this necessary limitation onely by God Hee maketh vs vnderstand and will and runne as we ought and we vnderstand and will and runne as we ought Here â—hen first learne to beware of such as either tell you that man is able of himselfe to keepe the Law and to merit euerlasting life a grosse and now outwoâ—ne errour I hope or that man is able of himselfe to beginne that is good howsoeuer he be not able to perfit it but by the helpe of the Lord or that man being preuented by grace is then able by the helpe of grace ayding his weake nature to worke out his owne saluation for all these errors as Dagon must needs fall to the ground beâ—ore this testimonie of the spirit and doctrine of the Holy Ghost The Holy Ghost by the mouth of the Apostle saith that it is God which hath begun a good worke in vs and that he which hath begun it will go forward with it and performe it vnto the end What then if a man shall tell you that it is in man both to begin and perfit that which is good Or that it is in man to begin that is good though not to perfit it Or that it is in man by the helpe onely of God to doe that is good Let God be true and euery man a lyer Rom. 3.4 that he may be iustified in his words and ouercome when he is iudged Neither beginning nor ending nor increase of any thing that is good is of our selues as of our selues but he beginneth and he which beginneth performeth and perfiteth and none but he euen God onely It is the meere and onely grace and mercy of God not which aideth our nature being weakned but which changeth it altogether in qualitie bringing vs out of darknesse into light out of the power of Satan vnto God and translating vs from the death of sinne vnto the life of righteousnesse in Christ Iesus It is the meere and onely grace of God not which maketh an end of our saluation alone but wherein our saluation wholy doth consist Let no man therefore through vaâ—ne and flatteâ—ing words deceiue you as if you your selues were somewhat when indeed you are nothing but learne and know and euer hold this for a sure ground that God onely beginneth increaseth and perfiteth our obedience to the gospell and euery good worke in vs. 2. Let the Minister and Preacher of the word hence learne what he may assume vnto himselfe in the fruits of his labors by the worke of his ministery Are his people reconciled vnto God brought vnto the obedience of the gospell begotten in the faith of Christ Iesus grounded and stablished in the truth instructed in the way of God perfitly c. He is not to take this honor vnto himselfe as if he had done these things for this hath God onely done and it is his worke as it is written and they shall be all taught of God Esay 54.13 Ioh. 6.45 If we be taught in the word he hath taught vs by his spirit if wee beleeue in Christ it is his gift by his spirit if we be reconciled vnto God hee hath reconciled vs vnto himselfe by Iesus Christ c. Hee I say doth all things onely not immediatly by himselfe but by the ministerie of his seruants And albeit he because he worketh not by his spirit but by the ministerie of his seruants sometimes vouchsafe them this honor that they beget men through the gospell and that they saue them that heare them yet is this onely his worke and onely vouchsafed by him vnto them because in this worke he vseth the worke of their ministerie Let not the Minister then dare to assume vnto himselfe that honor which onely belongeth vnto the Lord. This is his honor that in the great worke of mans saluation he vseth his ministerie and by him as his instrument worketh what he will Let this therefore be his glory and reioycing that the Lord by his meanes will saue his people and bring them to that inheritance which lasteth for euer in the heauens and let him so speake as his Minister out of his word that so he may be indeed a meanes to turne many to righteousnes 3. Hence you may learne in what account and regard yee are to haue the Ministers of Christ Iesus True and most true it is as already yee haue heard that God onely beginneth euery good worke in vs and likewise confirmeth and strengthneth vs and maketh vs to abound therein more and more But he doth it as also yee haue heard by their ministerie whom he hath separated for the gathering together of the Saints and for the edification of the body of Christ Ye are therefore so to thinke of vs as of the ministers of Christ and disposers of the secrets of God by whom he hath appointed to open your eyes that yee may turne from darknes to light and from the power of Satan vnto God that ye may receiue forgiuenesse of sinnes and inheritance among them which are sanctified by faith in Christ Iesus by whom he hath appointed to reueale his will vnto you and to fill you with the graces of his holy spirit and by whom he hath appointed to bring to passe all the good pleasure of his will in you And if any man thinke not thus of vs it is because he knoweth vs not neither him that hath sent vs nor what great works the Lord worketh what great mercies the Lord sheweth vnto his children by vs. But let this for this time serue to stirre vp and to warne your pure mindes that yee so thinke of vs as yee ought and as it becommeth them that are taught in the word to haue them which labour among you and admonish you in singular loue and reuerence for their works sake The third thing which here I note is that the Apostle saith that he was perswaded that he that had begun this good worke of embracing the gospel in them would performe it vntill the day of Iesus Christ or as he speaketh to the Corinthians 1 Cor. 1.8 would confirme them in it vnto the end that
heart holy Dauid here that vpright and iust man holy Iob here that chosen vessell to beare Christ his name before the Gentiles our holy Apostle shall haue their faults and their falls Here Abraham and Lot will bee sometimes at variance here Paul and Barnabas will sometimes not be of one accord here Paul and Peter will sometimes not be of one iudgement here we shall haue our falls we shall haue our imperfections whatsoeuer we be Only in the Citie which is aboue shall all teares be wiped from our eyes all wanes supplied all imperfections perfited all sinne cease and all enemies be vtterly destroyed only there our knowledge our iudgment our loue our peace our ioy shall be perfit How should we not long then to remoue out of the bodie and to dwell with the Lord And yet to earthly minded are we many of vs that here we could bee content to pitch our tabernacles and neuer to remoue hence euen as if we loued darknes better then light and had rather dwell in the valley of teares then in the valley of blessing where we are but strangers then at home in our owne Citie Let vs beloued remember that here the best of vs haue our blemishes and that when it is it the best with vs we are but in the way vnto that which is best of all for vs that the best reformed Church on earth is not thorowly reformed and that the most sanctified man on earth is but onely in part sanctified And let vs make this benefit hereof daily more and more to grow out of loue with this life and in loue with that life in which there shall be no more death daily more and more to weyne our selues from the vanities of Ierusalem which is on earth where many things will be done through contention and vaine-glory and to haue our conuersation in heauen where we shall all be like minded hauing the same minde and being of one accord and of one iudgement And let this suffice to be obserued in generall from the matter of the Apostles exhortation whereby ye see the state euen of the best reformed Churches and so of the most holy men and what vse is to be made of the imperfections which follow the most perfit in this life Now let vs come vnto the seuerall points whereunto the Apostle exhorteth the Philippians and in them vs. The first thing wherevnto hee exhorteth them is in generall that they be like minded or like affectioned as the same phrase is translated else where Ro. 12.16 hauing their affections likings and desires set on the same things for in this as in the generall are comprised as I take it those particulars which follow in this verse So that when he exhorteth them to be like minded it is in generall that their affections be set on the same things louing the same things according in desire of the same things and according in iudgment of the same things but all in the Lord. Whence I obserue a necessarie dutie in all Christians called to the knowledge of God by the Gospell of Christ Iesus which is that they be like minded in the Lord setting their affections likings and desires on the same things in the Lord. A duty which our Apostle prescribeth almost as oft as any other duty 1 Cor. 1.10 In the beginning of his former to the Corinthians he beseecheth them by the name of our Lord Iesus Christ that they all speake one thing and that they be knit together in one minde and in one iudgement Where yee see he beseecheth them and in them vs euen by the name of our Lord Iesus Christ to be all of one minde and because disagreeing in words engendreth dissension of minde therefore that wee may the rather be all of one minde hee beseecheth vs all to speake one thing In the end likewise of his latter to the Corinthians 2 Cor. 13.11 he commendeth this dutie vnto them saying Finally brethren fare yee well be perfect be of good comfort be of one minde as thinking this dutie so necessarie that both in the beginning and in the end and at all times they were to be put in minde of it In this place likewise yee see how roundly and deeply he adiureth and chargeth the Philippians and in them vs to be â—ike minded saying If there be any consolation in Christ c. fulfill my ioy that yee be like minded And in the last chapter saue one to the Romanes Rom. 15.5 he maketh a most earnest praier vnto God for them that they might be like minded one towards another saying Now the God of patience and consolation giue you that yee â—e like minded one towards another according to Christ Iesus that â—ee may with one minde and with one mouth praise God euen the Father of our Lord Iesus Christ Where first the Apostle imâ—lieth that if they be like minded God must giue them this to â—e like minded and therefore hee praieth vnto God to giue â—hem this grace that they be like minded one towards another Secondly he noteth how he would haue both them and vs â—o bee like minded one towards another viz according to Christ Iesus to consent in that truth which hee hath taught and in that loue which hee hath commanded for otherwise if we be like minded but not according to Christ Iesus not in the Lord what great thing doe we doe Are not the Iewes like minded among themselues the Turkes amongst themselues the aduersaries of the truth amongst themselues Were not the Priests Scribes and Pharisies of one minde when they condemned the innocent bloud and the whole multitude of the Iewes when they cried all at once saying Crucifie him crucifie him away with him and deliuer vnto vs Barrabas And are not they all of one minde that cast their heads together with one consent and consult to worke wickednesse in what kinde soeuer it be And to consent and be like minded in these and the like things is it not rather a conspiracie then an vnitie We aâ—e not then onely to be like minded but to bee like minded in the Lord to be like minded according to Christ Iesus And lastly the Apostle sheweth to what end he would haue vs to be like minded namely that with one minde and one mouth we may praise God euen the Father of our Lord Iesus Christ not onely with one minde but also with one mouth nor onely with one mouth but also with one minde Thiâ— then yee see it to be a dutie so necessarie in vs and in all Christians that wee be like minded in the Lord that the Apostle still commendeth it vnto vs beseeching vs to be like minded charging and adiuring vs to be like minded and praying vnto God that we be like minded But why is it so necessarie a dutie that we be like minded iâ— the Lord Many reasons might be alleaged but I will oneâ— mention two As first because we haue one Lord one faith one
baptisme one God and Father of vs all for meete it iâ— that so many as are ioyned together in the vnitie of these be also knit together in one minde and in one iudgment according to Christ Iesus Eph. 4.5 euen as our Apostle vrgeth this same reason to this same purpose else where Secondly because there is not a better remedie against dissensions and schismes theâ— to be like minded in the Lord as without which it cannot be but that there be dissensions and schismes For what was the cause of the dissensions contentions wherewith the Church of Corinth was troubled Was it not because they were not like minded in the Lord One held of Paul another of Apollos one of Cephas another of Christ one would pray and prophecie bare-headed another with his head couered and when they came vnto the Lord his Supper one was hungry and another was drunken And how can it bee but that there should bee dissensions and contentions when one likes this and another that one would haue this and another that one drawes this way and another that way In a little house yee know if the husband be of one minde and the wife of another the Parents of one minde and the children of another the master of one minde and the seruants of another and euery of them will needs follow their owne minde and fancie their owne way how troubled must needs that house be And therefore our blessed Sauiour being now ready to be offered in that holy praier for all his children praied that we might be all one euen as He and the Father were one Ioh. 17.21 that wee might all be one in the Father and in him euen that we might bee like minded in the Lord. Phil. 3.16 And in the next chapter our Apostle prescribeth it as a remedie against dissensions in the Church to proceede by one rule and to minde one thing If then we will walke as becommeth the Gospell of Christ we are not onely to bee ioyned in one faith and in hope but in all things wee are to be like minded one towards another according to Christ Iesus we are to loue and like affect and fancie will and desire the same things as they are pleasing vnto the Lord being at one with God wee are to be of one minde amongst our selues Here then our aduersaries will aske of vs if this be so necessarie a dutie how happens it that ye are not all like minded What meane the tearmes of Zuinglians Lutheranes Bez. epist 5. Caluinists amongst you How is it that amongst you some are Brownists some Baroists some Puritanes some Protestants How is it that touching ceremonies touching discipline and the like there is such difference amongst you Doth not these things plainely argue that yee are not like minded amongst yourselues For answere whereunto 1. Of them that aske vs these questions I demand of them the like are they all like minded What meane then the tearmes of Thomists Scotists Vide Par. in Iren. cap. 26. Ockamists Canonists and Diuines amongst them How is it that amongst them some are White some Blacke some Gray Friers some Franciscans some Dominicans some Iesuits some barely Priests How is it that not touching ceremonies or discipline alone but touching maine and great points of doctrine there is such difference amongst them Touching the Scriptures doth not Arius Montanus say that the bookes of the old Testament not found in the Hebrue Canon are Apocryphall and doth not Bellarmine denie it Doth not Canus say that the Hebrue text is wholy corrupt by the malice of the Iewes and doth not Bellarmine denie it Doth not Bellarmine himselfe for expounding of the Scriptures sometimes referre vs to the fathers of the Church sometimes to generall Councels sometimes to the Pope and Cardinals sometimes to the Pope himselfe It would be too long to runne through the rest of many points of doctrine where in they dissent among themselues They neede no other to note this vnto the whole world then Bellarmine himselfe who in the beginning of the discussing of euery controuersie betwixt vs and them sheweth how not onely we dissent therein from them but how they dissent amongst themselues First therefore let them plucke out the beame of their owne eye that so they may see clearely the mote which is in our eie leâ— them cleare the point that they are like minded amongst themselues and then let them tell vs that we are not all of one minde But how doe they shew that wee are not all of one minde If ye be say they then what meane the tearmes of Zuinglians Lutherans Caluinists amongst you But I say vnto them what doe they meane to note vs by such tearmes The memories of these men we honour and reuerence as also we doe other notable lights which haue beene in the Church and are at this day But if we be named after any other name then only the name of Christ Iesus it is through their malice not by our desire Yea but how is it say they that some amongst you are Brownists some Baroists some Puritans some Protestants that touching ceremonies and outward discipline there is such difference amongst you I answere that if there be any Brownists or Baroists amongst vs wee hold them not to be of vs and therefore their distraction from vs ought not to be obiected vnto vs. Now for our difference about ceremonies and outward discipline I wish we were all like minded in these things and it is a fault and blemish of some in our Church that we are not like minded in these things But for the substance of doctrine and grounds of religion wherein is it that we are not like minded If they could no doubt they would taxe vs in the substance as they doe in the accident and as they cannot in the substance so I wish they could not taxe vs in the accident So should the ioy of our Sion be full if we were all like minded both for the substance and for the accident and so many as loue the peace of Sion and wish her prosperitie pray also that this her ioy may be fulfilled Againe this may serue to reproue a fault too too common amongst vs. For if we be ioined together in one faith and in one hope if we agree in the substance of truth we thinke it a small matter to dissent amongest our selues about smaller matters And indeed it is the lesse matter But yet it is a thing which we ought to labour euen to be like minded in the Lord in all things Which our Apostle sufficiently sheweth when in his exhortations vnto vs to be like minded he doth not limit vs vnto these or these things but indefinitely hee would haue vs to be like minded according to Christ Iesus In matters of faith and in matters of ceremonie in matters of doctrine and in matters of discipline in matters of life and in matters of learning in matters of religion and in
that being God hee for our â—â—kes became also man how then ought wee to submit our â—elues one vnto another in all humblenesse and meeknesse of â—inde The like motiue or reason is vsed by our Sauiour Christ himselfe where he saith vnto the people that were with â—im Learne of me that I am meeke and lowly in heart Math. 11. â—0 Ioh. 13. â—5 as also â—here he washeth his Disciples feet to teach them humility and â—hen saith vnto them I haue giuen you an example that yee should â—n euen as I haue done to you What should I go forward to â—uote Scriptures to this purpose Nothing more vsuall in the â—criptures then by the example of Christ to stirre vp vnto our â—euerall duties and what ought to be more effectuall with vs â—o perswade vs when the souldier sees his Captaine fight â—here needes no further spurre to set him into the batteil Christ is our Lord and we his seruants if hee our Lord and Master haue giuen vs such an example and haue said vnto vs â—oe as ye haue me for example should there neede any further â—purre vnto vs for this duty If he haue so humbled himselfe â—or vs that being God he became also man if hee haue had â—uch compassion on vs that when wee were enemies vnto him â—e reconciled vs vnto God if he so loued vs that he laid down his life for vs how ought we to be humble and lowly minded one towards another how ought wee to haue compassion vpon our poore brethren especially in this heauy time how â—ought we to loue one another with brotherly loue Christ my brethren is our head If we be members of his bodie we must draw our life and our spirituall nourishment from him we must in all things grow vp into him which is our head Fare be it therefore from vs to disdaine our brethren to wrong them to oppresse them to contemne them to swell in pride against them Nay rather let vs vse one another with all kindnesse with all gentlenesse with all meeknesse Let vs submit our selues one vnto another let vs be like minded one toward another in Christ Iesus Himselfe exhorteth vs hereunto he hath giuen vs an ensample Let the same minde c. Thirdly I note the humilitie of Christ whose example the Apostle here exhorteth vs to follow His humilitie is here described by the Apostle first by his incarnation in that being God he vouchsafed to take flesh of the blessed Virgin and to become man like vnto vs in all things sinne only excepted secondly by the worke of our redemption in that being man he yet againe further humbled himselfe and became obedient to the death euen the most shamefull death of the Crosse In the description of Christ his incarnation are very many things most worthy our obseruation touching both the natures in Christ his God head and his Manhood I can only point at some of the heads of those obseruations which hence were to bee made and more fully handled First for the Godhead of Christ in that it is here said that hee was in the forme of God it is thereby proued that Christ was true God for in the selfe same manner and phrase of speech that here he is said to be in the forme of God in the same is it afterward said that hee tooke on him the forme of a seruant Where by the forme of a seruant the Apostle expresseth his Manhead as here by the forme of God is expressed his Godhead Neither indeed can any be in the forme of God who is not true God And as in this place he is said to be in the forme of God whereby is meant that he is God so in other places plainly and directly heads said to be God Rom. 9.5 as in the Epistle to the Romans Of when are the Fathers and of whom concerning the flesh Christ came whâ— is God ouer all blessed for euer and to the Colossians In Christ dwelleth all the fulnesse of the Godhead bodily Coloss 29. and in the Acts Take heede c. Act. 20.28 to feed the Church of God which he hath purcâ—â—sed with his owne bloud The phrase of speech in this place is somewhat different but it is all one as if he had thus said who â—eing God Secondly I note touching the Godhead of â—hrist that he was equall in all things vnto God the Father the Apostle plainly sheweth where it followeth that hee â—ought it no robberie to be equall with God for in that he saith thought it no robberie hee plainly sheweth that it was his â—ght and no iniurie at all vnto the Godhead for him that â—as God to be equall vnto God If then it be Christ his right â—â—d no iniurie at all to the Godhead that Christ be equall vnâ—â— God the Father then Christ as touching his Godhead is â—quall vnto God the Father howsoeuer touching his Manâ—ood he be inferiour to the Father And this be noted touâ—â—ing the diuine nature of Christ Now touching Christ his Manhood First in that it is here â—id that he made himselfe of no reputation or as the word signiâ—â—eth that he emptied himselfe and of all brought himselfe vnto â—othing I note Christ his Manhood not forcibly to haue â—eene imposed vpon him but himselfe voluntarily to haue â—â—ken on him the forme of a seruant When therefore it is said â—â—at God sent his Sonne in the similitude of sinfull flesh and againe â—â—at God so loued the world that he gaue his only be gotten Sonne c. where God the Father is said to haue sent and to haue giâ—en his Sonne and the Sonne is said to be sent and to be giâ—en wee are to vnderstand the speeches thus that God the â—â—ther sent his Sonne and God the Sonne was sent of the â—â—ther yet God the Father and God the Sonne being not â—wo Gods but one God distinguished into two persons it is â—ghtly said that God the Father sent the Sonne and that the â—onne being one God with the Father made himselfe of no â—â—putation voluntarily descending from his Maiestie to bee â—artaker of our miserie for if himselfe had not thus humbled â—imselfe who could haue imposed this base estate vpon him â—â—mselfe being God blessed for euer The Angels which kept â—ot their first estate they were throwne downe lower than â—he earth euen to bee reserued in euerlasting chaines vnder â—arknesse vnto the iudgement of the great day But Christ â—hen he was equall vnto God in fulnesse of power glory maâ—â—estie knowledge abased himselfe and of almightie made himselfe full of infirmitie of immortall made himselfe mortall Secondly in that it is said hee tooke on him the forme of a seruant I note that Christ so became man as that hee ceased not to be God For it is not said that the Godhead was changed into the Manhood but that Christ being God tooke 〈◊〉 him the forme of a seruant so vniting the God head and Manhood in the vnitie of person
saued vs Tit. 3.5 â—e by the works of righteousnesse which we had done but accordiâ—g to his mercy immediatly after he speaketh thus vnto Titus 8. is I will that thou shouldest affirme that they which haue beleeued God might be carefull to shew forth good works By which plaâ—es it doth appeare that howsoeuer our good works are not â—e cause or the meanes of our saluation yet they are that way â—hich leadeth vnto saluation yea and that way wherein if â—e doe not walke we cannot be saued So saith our Sauiour â—imselfe Euery branch that beareth not fruit in me Joh. 15.2 the Father taâ—eth away and it is cast into the fire and burnt He doth not say â—uery plant that is not planted in me albeit that likewise be â—ost true but euery branch that beareth not fruit in mee What fruit Euen the fruit of the spirit which is in all goodnes Eph. 5.9 righteousnes truth as the Apostle speaketh Euery branch â—hat beareth not such fruit in me he is taken away and cast into the fire and burnt To like purpose is that of the Apostle where he saith Heb. 12.14 Follow peace with all men and holinesses without the which no man shall see the Lord. And to the like purpose now many places might and ordinarily are by vs produced in our Sermons Here then first I beseech you learne to beware of such a traduce vs and the doctrine which wee preach as if by preaching of faith wee had banished good workes and as if wee were so farre from exhorting men to good workes in our Sermons that either we mention them not or condemne theâ— for such there are that are not ashamed to say that now we are afraid to handle the doctrine of good workes that we have preached saluation by faith so long that wee haue banished good workes out of the Country that either wee dare 〈◊〉 speake of good workes or if we doe yet so coldly that as good neuer a whit as so barely and coldly But beware of such for hauing their foolish hearts seduced to beleeue lies they speake euill of the way of truth which they know not and of â— whom either they will not at all heare or with such enchanted eares that they peruert whatsoeuer things are spoken vnto their owne destruction Such if they would they might heare and know that these are false suggestions wherein they slander vs and the truth which wee teach For we preach both faith and workes and in all places wee exhort all men that they abound in euery good worke But why is it that theâ— thus traduce vs and our doctrine Forsooth because we teach that our workes are no causes of our saluation And are wee then thus to be traduced because wee tell you the truth Wee tell you that which the Scriptures haue taught vs and wee bring with vs the euidence thereof to confirme that which we teach Wee dare not challenge any part of our saluation aâ— due vnto our workes because all the honour thereof belongeth vnto the Lord whose free gift it is according to his mercie But the way wherein God hath ordained vs to walke vnto saluation we say is holinesse of life without which no man shall see the Lord. This the Scriptures teach vs this we teach you beware therefore of such deceiuers as tell you otherwise Againe if good workes be the way which God hath ordaiâ—â— vs to walke in and if without holinesse of life no man â— I see the Lord then walke with God as Henoch did in hoâ—â—esse and righeousnesse You beleeue in Christ Iesus shew â—th the fruits of your faith your workes must testifie your â—â—h both vnto your selues and vnto vs for it is a vaine and â—ead faith where no fruits of holinesse of life doe follow â—ree is knowne by his fruit a good tree bringeth forth good it and a corrupt tree bringeth forth euill fruit As many â—re lead by the spirit of God they walke after the spirit and â—y bring forth the fruits of the spirit Beloued God hath â—t a time wherein to trie the faith and religion of such as hee â—h enabled to doe some good vnto his children Now hee â—â—keth that wee should shew forth the fruits of faith and the â—ens of religion by shewing mercy and compassion vpon 〈◊〉 poore afflicted and distressed brethren Pure religion Iam. 1.27 and defiled before God euen the Father is this that wee visit the faâ—lesse and widowes in their aduersitie and that wee keepe our â—es vnspotted of the world If therefore there be any faith if â—re be any religion if there be any bowels of compassion in â—â— withdraw not your morsels from the poore nor your reâ—â—fe from the needie According to that where withall God â—â—h blessed you be it small or great bee ready to doe good â—â—d to distribute laying vp for your selues a good foundation heauen Blessed is he whom the Ioines of the poore in their â—uersitie blesseth Generally this I exhort that yee studie to â—e soberly righteously and godly in this present world and glorifie God by the holinesse of your conuersation for â—ow this that whom God hath iustified forgiuing their sins â—d iniquities them also hath hee sanctified that they serue â—n in holinesse and in righteousnesse and whom hee hath â—actified them also and them only he glorifieth in the king â—â—me of his Sonne As he then which hath called you is holy be yee holy in all manner of conuersation Hereby yee â—ll know that yee are the sonnes of God if yee walke as hee â—â—th walked and keepe his commandements And this is a â—e witnesse that yee belong not vnto him if yee delight in righteousnesse and defile your selues with the vncleane conuersation of the wicked and vngodly Giue therefore a diligence to make you calling and election sure sure I say vnto your selues and to your owne soules by walking in such holinesse of life as God in Christ Iesus hath ordained your walke in And thus much of that holy course and race of godlinesse wherein the Apostle exhorteth vs to runne when he saith Conficite salutem c. Make an end c. What it is whereunto the Apostle in these words doth exhort vs in part we haue already heal by the way wherein hee prescribeth vs to walke The 〈◊〉 which leadeth vnto saluation being holinesse of life the Apostle exhorteth vs to walke in this way to runne in this 〈◊〉 Now it is to be obserued that the Apostle doth not only prescribe the way which leadeth vnto saluation and exhort vâ—â—â— walke and runne in that way but he exhorteth vs to runne 〈◊〉 in the same race vnto the end and fully to finish our courseâ— doing such good workes as God hath ordained that we sheâ—â— walke in Whence wee are to learne this lesson that we 〈◊〉 not onely beginne in the spirit and grow forward likeâ—â—â—â— from grace vnto grace but wee must perseuere and contiâ—â—â— vnto the end
number but vnto all the brethren Thus yee see with what gladnes the Ministers of the Gospell ought to be receiued yee see how our Sauiour Christ the high Priest of our profession was thus receiued when towards his passion he came downe from the mount of Oliues vnto Ierusalem yee see how the Disciples and Apostles of our Sauiour Christ were thus receiued euen with great ioy of all the brethren And thus at this day the Ministers of the Gospell are receiued euen with all gladnesse of all the brethren But as then it was so now it is the multitude of the brethren no great multitude as may easily appeare euen by this one note that the multitude of them that receiue the Ministers of the Gospell with all gladnes is no great multitude Well beloued to stand no longer vpon this point I cannot better exhort you touching this point then out of these words of the Apostle Receiue the ministers of Christ his Gospell in the Lord receiue them with all gladnes and make much of them for so it followeth And make much of such In which words the Apostle brings it to the generall which before he had spoken in the particular tels them how he would haue them to receiue not only Epaphroditus in particular but the Ministers of the gospel in generall Make much of such make much account of them haue them in high honor estimation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for so the word here vsed in the originall signifieth But whom must we haue in such honour Make much of such such as Epaphroditus such as faithfully and painefully worke in the Lord his haruest such as carefully watch for our soules as they that must giue accounts such as labour in the word and doctrine make much of them and account them worthy of double honor Here then we are taught in what account we are to haue such Ministers of the Gospell as faithfully and painefully labour in the word and doctrine We are to make much of them we are to haue them in high honor and estimation we are to account them worthy of double honor For so the Apostle else where also telleth vs saying 1 Tim. 5.17 The Elders which rule well are worthy of double honour especially they which labour in the word and doctrine Where whatsouer be meant by double honour in particular in generall it is meant that all honour is due vnto them that labour in the word and doctrine Yea indeede honour such make much of such such finde-faults such troublers of the state such hot-headed fellowes such discoueries of their fathers shame such publishers of whatsoeuer they know euen in Gath and Ashkelon For thus commonly they are accounted of especially if according to the necessitie of the times they lift vp their voices like trumpets and shew the people their transgressions and the house of Iacob their sinnes If they tell Herod of his incest they may doe it without that danger that Iohn did but let them looke for no lesse then to be counted troublers of all Israel 1 Reg. 18.17 Act. 19.25 as Elias was accounted by Ahab If Demetrius and the craftsmen men with him be like to sustaine any losse by their preaching if the godles Atheist or the superstitious Papist thinke themselues galled by their preaching then they traduce them by such and such names and then they raise vp whatsoeuer troubles possibly they can against them Thus are they rewarded with euill for good and with hatred for their good will thus doe they become enemies because they tell the truth thus are they honoured and accounted of the world thus commonly are they made of in the world that are carefull not to doe the worke of the Lord negligently Yea and see the strangenesse of it The cause why we should make much of the Ministers of the Gospell is for the message sake which they bring vnto vs because they bring vnto vs the holy word of life the Manna and foode of our soules and because out of it they both teach vs that truth which we are to beleeue and imbrace and improue those errors which we are to beware and auoide and correct those faults in our life which we are to flie and detest and instruct vs in that way of righteousnesse wherein we are to walke all the daies of our life Thiâ— I say is the cause why we should make much of them and this is the very cause why we cannot away with them It would best of all please a great many of vs that they should hold their peace and so 〈◊〉 and suffer vs to sleepe in our sinnes Other o◠〈◊〉 â—â—ppily can away with it that they should reach and instruct and exhort and speake to the eare But that there should be amongst the Disciples of Christ sonne of thunder that the Ministers of the Gospell should powre into the wound both oyle and vineger that they should improue and rebuke that a great many of vs cannot away with and therefore when they doe so we breake our into termes at our pleasure against them Well he that will be soundly healed he must suffer both oyle and vineger to be powred into his wounds and he that will liue must suffer himselfe to be awaked out of his dead sleepe of sinne and he that will shew himselfe to haue profited in the schoole of Christ must make much of such as both teach and improue and correct and instruct as the glory of God and the good of hiâ— people doth require As for those that are not such I say now no more but I wish they were such and that they would studie to be such Beloued I haue vrged this point touching the Ministers of the Gospell of receiuing them in the Lord of receiuing them with all gladnesse of making much of them partly the last day and partly this day For your sakes that yee might know how to vse the Ministers of the word that so yee may giue testimonie how yee honor the word For as men like or mislike the Ministers of the word so commonly they are affected towards the word Let the word of Christ therefore dwell in you plenteously let your delight be in the law of the Lord and loue the word of life as your life and for a proofe thereof such as faithfully and painefully labour in the word and doctrine receiue them in the Lord receiue them with all gladnes and make much of such It followeth Because that for the worke of Christ c. This is the reason which the Apostle bringeth why the Philippians should receiue their Minister in the Lord and with all gladnes The reason then briefly is this Epaphroditus was neere vnto death for the worke of Christ and regarded not his life to fulfill that seruice c. therefore yee ought to receiue him in the Lord and with all gladnes By the worke of Christ the Apostle meaneth in this place that whole paines and labour which Epaphroditus tooke
Christ whosoeuer are iustified by the law Gal. 5.4 yee are fallen from grace Where the meaning is that they are vtterly voide of Christ and not in the kingdome of grace they abolish righteousnesse redemption and saluation by Christ and haue no part in the death and resurrection of Christ that seeke to be made righteous or to purchase saluation by the works of the law Whereupon againe it followeth that they that teach righteousnesse or saluation to be by the law makâ— Christ vnprofitable and abolish the merit of our redemptioâ— by his bloud and so in their doctrine are enemies vnto thâ— crosse of Christ Will yee then know who they are that are the enemies oâ— the crosse of Christ at this day that yee may not follow them or walke as they doe Marke then who they are that in theiâ— doctrine are iniurious to the crosse of Christ Who are they that teach that we are iustified by our owne works done according to the law and not by the alone righteousnesse of Christ Iesus which he finished vpon his crosse Who are they that teach that our sinnes are forgiuen by bulls and pardons and pilgrimages and not by the alone bloud of Christ Iesus Who are they that teach propitiatorie sacrifices for the quicke and the dead other then that one sacrifice of Christ Iesus once offered vpon the crosse whereby he hath obtained eternall redemption for vs Who are they that teach invocation vnto and intercession by Saints or Angels or any other then him that by his owne bloud hath entred in once vnto the holy place and is set at the right hand of God to make continuall intercession for vs Marke who they be that be such and see whether that they be not the enemies of the crosse of Christ whether any be so iniurious vnto the crosse of Christ as they be O but some will say that these whom I now note be the onely friends of the crosse of Christ For doe not they worship the crosse of Christ euen with holy worship Doe not they set it in their temples in the high waies and in euery place bow downe vnto it Doe not they adorne it with gold and siluer and all costly precious stones Doe not their great ones cause it in all celebritie and pompe to be caried before them Doe they not at all times when they come out of their houses when they come into the Churches when they addresse themselues almost vnto any thing signe themselues with the signe of the crosse in honor of the crosse of Christ True it is they whom I note doe thus and yet these be they that be the enemies of the crosse of Christ For to doe thus and with these foolish outward semblances and may-games to deceiue the world is not to glory in the crosse of Christ or to be a friend of the crosse of Christ but to teach Christ Iesus purely and sincerely to giue vnto Christ crucified the full and whole honor of our redemption iustification and saluation which they doe not this is to be a true friend of the crosse of Christ for this is to beleeue and know Christ crucified There was a time indeed when the crosse of Christ was most odious and opprobrious and when to preach or beleeue in Christ crucified was most ridiculous And if these crosse and grosse idolaters had liued then it may well be thought that they would haue beene crosse and grosse persecutors But now when we glory in nothing more than to know Christ and him crucified in such pompous sort and vaine gesticulations to celebrate the crosse and to detract from the merits of Christ crucified is to be iniurious vnto the crosse of Christ to be an enemie of the crosse of Christ Yea what else is such adoration and worship of the crosse as they vse but most grosse and impious idolatry Take heede therefore of such marke well who they be Many such there be but take heede and beware of them for they are the enemies c. Another sort of men likewise there are enemies vnto the crosse of Christ and those are such as in their life follow after carnall delicacies and flie persecution for the crosse of Christ for Christ crucified Of such the Apostle speaketh where he saith As many as desire to make a faire shew in the flesh Gal. 6.12 they constraine you to be circumcised only because they would not suffer persecution for the crosse of Christ In which place the Apostle sheweth the cause why the false teachers preached and vrged circumcision and the Law And this it was The Iewes still obiected both vnto our Sauiour Christ and vnto his Apostles that they taught things contrary to the Law and to the ordinances of Moses for so wee see it was in the accusation of our Sauiour before his arraignment that hee moued the people Luc. 23.5 teaching throughout all Iudea they meant strange doctrine beginning at Galile euen to this place It was likewise in the accusation of Stephen when he was stoned to death Act. 6.14 that hee preached that Iesus of Nazaret should change the ordinances which Moses gaue them And for this they were ready to kill Paul 21.28 that hee taught as they said all men euery where against the Law The false teachers therefore seeing that the Iewes stood vpon Moses and the Law and that they persecuted them that preached Christ sincerely euen to the death ioyned in their preaching of Christ circumcision and the Law vnto Christ that so applying themselues vnto the humour of the Iewes they might auoid persecution for the crosse of Christ or for preaching sincerely Christ crucified And these are they that the Apostle cals here the enemies of the crosse of Christ because to please the humour of the Iewes to liue at ease and pleasure and to auoid persecution they made marchandise of the word of God and preached Christ not sincerely but so as they might keepe themselues without gunshot of any danger Will yee then know what other enemies there bee of the crosse of Christ at this day that yee may beware also to walke as they doe Marke then who they are that to auoid the danger which often followeth vpon the preaching of Christ purely fit themselues vnto the humours of men and so preach that they may please or at least not displease Who are they that turne with euery winde and rather then they will hazard life goods or name will iumpe in religion iust with the King of what religion soeuer he be Who are they that to auoid it may be only supposed dangers doe betray the truth of Christ Iesus sparing to speake such things as they ought and speaking such things as they ought not Who are they whose care and labour it is a great deale more to speake safely as they thinke then to speake sincerely Many such carnall Gospellers there be of whom that of our Sauiour Christ is truly affirmed Mat. 12.30 He that is not