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
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
a prisoner of Iesus Ch ist and our brother Timotheus But here he makes no difference betwixt himselfe and Timothy assuming onely that title which was commune to them both the seruants of Christ Iesus Which title in it selfe albeit it be common to them with all that haue giuen their names vnto Christ Iesus forasmuch as this is the title of all that are baptized into Christ Iesus yet both in other places doth our Apostle entitle himselfe and in this place entitle both himselfe and Timothy and consequently all the Ministers of the gospell herevnto in a speciall respect of their seruice in the ministery of the gospell of Christ Iesus and of the great dignity and honor vouchsafed them thereby Hence then 1. I obserue a duty for the Ministers of the gospell whereof their very names is to put them in minde They are called the seruants of Christ Iesus they must therefore remember that they are so and carry themselues as seruants of Christ Iesus and not Lords ouer Gods heritage A seruant is to doe that and that onely which his master commands him he is to be faithfull in his seruice he is not to seeke his own but the things of his master his life is not to be deare vnto him in the seruice of his master The Ministers then of the gospell being the seruants of Christ Iesus as he doth bid them to plucke vp or to root out or to destroy or to build or to plant so they are to doe If he giue them a roule to eat they must eat it vp if he giue them a commission they must looke vnto it and not goe without the bounds of it if he send them to Kings and Princes or whomsoeuer they must keepe nothing backe but deliuer vnto them all the counsell of God if he require them to lay downe their liues for his sake they must not loue their liues vnto the death Goe saith our blessed Sauiour and teach all nations baptizing them in the name of the Father Mat. 28.19 20. and the Sonne and the Holy Ghost teaching them to obserue all things whatsoeuer I haue commanded you These be the words of our commission teach but what what I haue commanded you For other we must say as Balaam vnto Balak If Balak would giue me his house full of siluer and gold Num. 24.13 I cannot passe the commandment of the Lord to doe either good or bad of mine owne minde what the Lord shall command that will I speake We are seruants of Christ Iesus and therefore we must doe as he hath commanded vs and not otherwise What shall we say then vnto them that coyne vs out new articles of the faith that adde and detract and change at their pleasure the rites and ceremonies in the Sacraments that thrust vpon vs traditions and vnwritten verities that presse vs with a number of things as obseruation of daies and moneths times and yeares vowes of pouerty chastitie and blinde obedience pilgrimages invocation of Saints adoration of images and the like things neuer commanded by God nor hauing any warrant in the word Are these the seruants of Christ Iesus They will needs be the Vicars and Vicegerents of Christ Iesus vpon earth But is not this to carry themselues as Lords ouer Gods heritage thus to rule ouer them in things not commanded by the Lord If they be the seruants of Iesus Christ they may not rule ouer the consciences of men in things not commanded by the Lord or if they so rule ouer them they are not the seruants of Christ Againe what shall we say vnto them that hide their talent in the earth that suffer the graces of Gods spirit to wax idle and to decay in them that doe not vse the gifts bestowed vpon them to the gaining of men vnto the faith and to the increase of Christ his kingdome that sowe pillowes vnder all arme-holes that heale the hurt of the daughter of the Lords people with sweet words saying peace peace when there is no peace that giue not the people warning when they are commanded that keepe backe part of their message and do not deliuer the whole counsell of God as they are appointed Are these the seruants of Iesus Christ 1 Cor. 4.2 Of euery seruant and of euery disposer it is required that he be faithfull Now is this to be faithfull in the Lord his seruice either to leaue it vndone or to do it otherwise then it should be done or to doe it but in part and by halues If so then let these be seruants of Iesus Christ if not then either they are no seruants or vnfaithfull seruants of Christ Iesus And to be none or to be but bad ones is no great difference Againe what shall we say vnto them that with Demas forsake Paul and embrace this present world that with Diotrephes loue rather to haue the praeeminence amongst men then to labor in the works of their calling that follow their ease or their pleasure or their profit and looke not to the charges committed vnto them Phil. 2 21. that seeke their owne and not that which is Iesus Christs like vnto those of whom our Apostle complaineth Are these the seruants of Christ Iesus A good seruants care is about his masters matter not his owne So that if they be seruants yet surely no good seruants because they care for their owne and not their masters or more then their masters Lastly what shall we say vnto them that when persecutions and troubles arise start aside like a broken bowe that loue their liues better then that for their ministery they will hazard them vnto the death that either will not speake vnto Herod or else will handle the matter better then that for ought they will speake they will lose their head with Iohn Baptist or be cast into prison and there haue their feete clapt fast in the stocks with Ieremiah the Prophet Are these the seruants of Christ Iesus Our Apostle when he was going vnto certaine bands I passe not at all saith he neither is my life deare vnto my selfe Act. 20.24 so that I may fulfill my course with ioy and the ministration which I haue receiued of the Lord Iesus to testifie the gospell of the grace of God Here was a good seruant of Iesus Christ and such should all his seruants be and they that are not such are either none or no good seruants of Iesus Christ If then we will be rightly entituled with Paul and Timothy vnto the seruants of Iesus Christ let his word be our warrant for whatsoeuer we teach men to obserue and doe and let vs not dare to passe the limits of our commission to doe otherwise then we haue receiued commandment of our Lord and master Christ Iesus let vs faithfully vse the gifts and graces of Gods spirit bestowed vpon vs for the gaining of men vnto the faith and knowledge of Christ Iesus and let vs not dare either to smother them or otherwise
such seasonable seasons as he hath granted vnto vs. But haue we sung songs of thanksgiuing for this mercie of the Lord towards vs No surely and therefore now again he hath filled the clouds with raine and threatneth vs with vnseasonable weather Let vs therefore now at length returne from our vnthankfulnes and sing new songs of praises vnto the Lord. Whensoeuer we haue need let vs pray vnto the Lord but withal let vs remember the louing mercies of the Lord towards vs and let vs giue him thanks for them Otherwise our requests wil sooner turne into murmuring complaints then vnto acceptable prayers As therefore the Apostle exhorteth the Colossians so do I you Whatsoeuer ye do in word or deed Coloss 3.17 do all in the name of the Lord Iesus c. and as our Apostle here saith Let your requests c. And the peace of God c. This is the consequent or effect which wil follow vpon it if we hearken vnto the exhortation If we shall be too too carefull for nothing but in all things flie vnto God by prayer giuing him thankes for blessings receiued and powring out our prayers and supplications vnto him for such things as are necessarie what then then this wil follow the peace of God which passeth all vnderstanding shall preserue your hearts and minds in Christ Iesus that ye fall not away from Christ Iesus by any inordinate affections or wicked cogitations through impatience or despaire but that ye haue a quiet mind and conscience in all things whatsoeuer do befall vnto you Now for the more particular explication of these things we must vnderstand that where the Apostle saith the peace of God he meaneth not that peace which is in God and which is himself but that peace which he communicateth vnto vs. Which yet is two fold one which signifieth our reconciliation with God through Christ whereof the Angels spake in their song when they sung Luc. 2.14 Glorie be to God on hie and in earth peace and whereof the Apostle speaketh when he saith that Christ came Eph. 2.17 and preached peace to them which were a farre off and to them which were neare In both which places by peace is meant our reconciliation with God through Christ and of this peace of God the Apostle here speaketh not Another peace there is which God communicateth vnto vs which is the peace and quietnesse of our mind and conscience through our reconciliation with God by Iesus Christ whereof the Apostle speaketh when he saith that being iustified by faith Rom. 5.1 we haue peace towards God through Iesus Christ Where by peace is meant that quietnes of mind and conscience which we haue through our iustification by faith in Christ Iesus And of this our Apostle here speaketh and saith of it that it passeth all vnderstanding that is that this inward peace of our mind and conscience wrought in vs by the power of the Spirit through our reconciliation with God and iustification by faith in the bloud of Christ Iesus is such a thing as all mans vnderstanding cannot reach vnto or comprehend This peace of God then which thus farre passeth all reach of mans vnderstanding the Apostle tels the Philippians if they hearken to his exhortation shall keepe their hearts and minds that is their whole soules both the vnderstanding and the sensitiue part in Christ Iesus so that neither through inordinate affections which are seated in the heart nor through wicked cogitations in the mind they should fall away from the faith of Christ Iesus in their heart or from the knowledge of Christ Iesus in their mind The summe of all is this that if they will hearken vnto his exhortation to be nothing carefull but in all things to shew their requests vnto God in prayer and supplication with giuing of thankes then they shall haue such a peace and quietnesse of mind and conscience as farre passeth all reach of mans vnderstanding which shall keep their hearts and minds euen their whole soules in Christ Iesus so that they shall not fall from him either through inordinate affections or wicked cogitations I cannot stand vpon the seuerall obseruations which were hence to be made I will onely point at some of them as time will giue leaue First then hence I obserue what the fruite or consequent is which followeth the laying aside of ouermuch carefulnes and the reposing of our selues in God by prayer in all our matters The consequent or fruit which followeth vpon it is the peace of God the peace which God giueth vnto our minds and consciences to keepe as with a garrison our hearts and minds in Christ Iesus For whilest we are choked with the cares of this life and thoughts do boyle within our breasts as in a fornace of lead whilest it is so that we cannot perswade our selues to depend vpon God for the euent and successe of our matters vnlesse our owne cares also be continually employed about them what peace or quietnes can we haue in our minds and consciences The peace of our minds and consciences indeed consisteth in our reconciliation with God through Christ in our iustification by faith in the bloud of Christ as the Apostle witnesseth in the place before alledged where he saith that being iustified by faith we haue peace towards God Rom. 5.1 through our Lord Iesus Christ But what reconciliation with God where the loue of the world so swayeth that his thoughts are altogether set vpon it his cares are wholly employed about it Iam. 4.4 Know ye not saith Iames that the amitie of the world is the enmitie of God Whosoeuer therefore maketh himselfe a friend of the world maketh himselfe the enemie of God As good communion betwixt light and darknesse as good concord betwixt Christ and Belial as good agreement betwixt the temple of God and idols as betwixt the loue of God and the loue of the world And therefore Iohn saith If any man loue the world 1. Ioh. 2.15 the loue of the Father is not in him So that where there is this excessiue loue of the world as to carrie all our cares and thoughts after it it is a signe that there is no reconciliation with God and therefore no peace of conscience But if we shall lay aside all worldly and distrustfull carefulnes and cast our care vpon the Lord if we shal walke as we ought and commit our wayes vnto the Lord if we shall pray vnto the Lord for his blessing vpon that we do and depend on him for the euent and successe hence will follow this peace of God this peace of conscience which God giueth which our Apostle here speaketh of For albeit these things be not precisely the cause of our peace of conscience but our reconciliation with God yet we see the promise of the holy Ghost that this peace shall follow these things to keepe our hearts and minds in Christ Iesus Which fruite to haue followed that practise in
194. it must be constant ibid. it is certaine pag. 409. Humâ—lity 8. an effect of grace 87. a preseruatiue of concord 305. properties of it pag. 3â—3 Humiliation of Christ voluntarie 323. it was of the whole person pag. 324. Hypocrisie pag. 248. I. IGnorance in religion pag. 120. Imitation of Saints 790. rules for it pag. 792. Impatience in wrongs pag. 794. Inferiours not to be contemned pag. 503. Inuocation of Saints condemned pag. 26. 57. 59. â—66 Ioy in the Lord. 572. 756. it containes the whole worship of God pag. 612. Iustification not by works 150. 672. See Merits by imputed righteousnesse pag. 677. K. KNowledge in the Word pag. 119. 652. Knowledge of Christ threefolde 643. it is excellent and precious 649. 684. great vantage 651. experimentall pag. 683. L. LEuiticall ceremonies abolished pag. 60â— Life ought to be conformahle to our profession 242. reasons 243. a warfare 511. we are not to esteem it for Christ pag. 558. Light how the faithfull are lights 442. they communicate their light to others pag. 449. Light behauiour pag. 833. Loue testified by prayer 23. perswaded 103. 114. 250. qualities of true loue 103. to bee guided by knowledge pag. 127. Lying pag. 829. M. MAintenance of Ministers pag. 901. Martyrs ground of their cheerfulnesse pag. 200. Meanes of grace pag. 267. Mercy of God 5. vse of it pag. 6. Merit confuted 154. 183. 339. 390. 933. it â—annot stand with Christ pag. 664. Ministers their duty 10. 373. 850 calling honourable 13. 74. their successe from God 73. willingly to be heard 175. 475. to loue their people 499. how they ought to be qualified 474. whether now worse then euer 482. how to bee entertained 549. 555. to visit the sicke 561. to be maintained pag. 901. Ministery a labour 507. a warrefare pag. 512. Multitude not safe to bee followed pag. 808. 905. Mutuall affection commended pag. 471. 547. Murmuring against God or man pag. 421. N. NAme of Jesus pag. 353. Naturall man described pag. 71. 440 444. 891. O. OBedience of Christ actiue and passiue pag. 326. Occasion of this Epistle pag. 2. o th lawfull 94. conditions of it pag. 96. Ouerweening conceit a sin pag. 87. 736. P. PApists their dissentions 292. slanderers of religion and true professours 590. 661. enemies of the crosse of Christ pag. 812. Patrons of liuings pag. 920. Pastours to loue their flockes 103. 209. 276. 373. 805. 725. 499. to entreat them gently 568. 733. ought to be patternes of holinesse 796. 850. often to iterate their admonitions pag. 803. Paul twice prisoner vnder Nero. pag. 156. Peace of God and of conscience pag. 4. 813. 859. Pelagianisme by whom renued pag. 302. Perfection in this life pag. 718. 735 759. 888. Persecution for the Gospell 82. 259. a gift of God 88. 268. it doth not diminish the Church pag. 159. Perseuerance finall prooued 63. 747. 733. parts of it pag. 64. Perswasion threefold 76. how a man may be perswaded of anothers saluation pag. 77. Philippi a City of Macedonia pag. 3. Physicke pag. 530. Popish Cleargy 484. perfection pag. 762. Pouerty comforts in it pag. 884. Prayer to God alone 26. 54. necessity of it 43. 51. 108. motiues to it 109. it is effectuall pag. 186. Preachers different 171. markes of a good Preacher pag. 173. Proficiency in religion pag. 376. 396. 721. 730. Promises of God pag. 856. Prouidence of God pag. 468. Purgatory confuted pag. 224. 360. Purity to be laboured after pag. 138. 838. Q. QVarrelling 424. to compose them a Christian duty pag. 738. Questions touching ceremonies discipline not substantiall pag. 293. R. RAge of tyrants a token of their perdition pag. 257. Recusants censured pag. 351. Regeneration imperfect in this life 286. 716. 433. the true circumcision 606. it altereth the whole man pag. 632. 891. Relapses in religion pag. 397. Resurrection of Christ duties from it pag. 341. Resurrection of our bodies confirmed pag. 854 863. Reward of workes pag. 916. 929. 933. Rich men their duty pag. 883. Righteousnesse two-fold 668. of faith and of workes cannot stand together pag. 671. S. SAbaoth pag. 836. 941. Sacrifices of Christians pag. 464. 933. Saints in Christ who pag. 3. 433. 944. Saints not mediators of intercession 28. 57. to bee reuerenced 60. and imitated 790. subiect to infirmities pag. 743. 791. 866. Security pag. 195. 413. Sicknesse incident to the faithful and why 519. of flying in the time of sicknesse pag. 559. Schisme causes thereof 780. remedies pag. 782. Scriptures not obscure 1â—0 to bee searched with diligence pag. 121. 584. Soule of man immortall pag. 222. 858. Suffering for Christ pag. 268. Swearing reprooued pag. 9. T. TImothy the approuer of this Epistle pag. 2. Thankesgiuing to God 34. 809. how we are to giue thankes pag. 40. V. VAine-glory to be auoyded pag. 303 625. 824. Vertue of Christs resurrection pag. 692. Vnity in affection and iudgement perswaded pag. 294. Vnregenerate their actions all sinfull pag. 151. 153. 891. Vnthankfulnesse to God a greeuous sinne pag. 35. 810. Vsury condemned pag. 846. W. WAnt doth not deiect Gods Children pag. 875. Weake to be supported pag. 770. Will accepted for the deed pag. 434. Women commended in the Scriptures pag. 742. Workes good their causes 144. we are to abound in them 145. fruits of righteousnesse 149. their author 152. their end 153. perswaded by our Church 247. 394. 639. true vse of them 663. no part of our righteousnesse 592. 659. 674. 634. how called dung pag. 637. 646 661. Word of God a light 443. 445. a word of life pag. 451. Worldly carefulnesse pag. 800. OBSERVATIONS more largely amplified CHAP. I. THanksgiuing is a seruice principally required in a Christian 34 Our fellowship in the Gospell with other Churches a great blessing 36 Prayer is needfull euen for those graces we haue 43 We are to pray for the continuance of the Gospell 48 The ground of our perseuerance is the immutabilitie of God 63 All our sufficiency is of God 68 Our loue to Ministers a good argument of our growth in godlines 82 To suffer persecution for righteousnesse sake is a gift and grace of God 88. 268 Prayer necessarie for the increase of Gods graces 108. 186 We must proceed and goe forward in godlinesse 112 Christians are to abound in good workes 145 Good workes are the fruits of righteousnes 149 The Church is not diminished but increased by persecution 158 Afflictions of the godly turne to their comfort 180 Christ Iesus the onely gaine and vantage of Christians 200 A Christians desire should be to be dissolued and to be with Christ 215 The dissolution of Gods Saints is a passage into heauen 221 The long life of good Pastors a blessing of God vpon a people 229 Our practise must be conformable to our profession 242 In a Christian courage we are not to feare the aduersaries of the truth 253 The rage of persecutors an infallible signe of their destruction 257 Faith is a speciall gift of God 265 CHAP. II. NO
writer of this Epistle and Timotheus the approuer of it or Paul the inditer of it and Timotheus the writer of it The title of dignitie commune to them both whereby they are described is this the seruants of Iesus Christ seruants both and therefore to attend vpon their ministerie and seruice and both seruants of Iesus Christ and therefore to attend vpon the ministration of the gospell which he had committed vnto them but yet the seruants of Iesus the Sauiour of the world euen of Iesus Christ annointed a King to defend vs a Prophet to teach vs and a Priest to offer vp a sacrifice for our sinnes The persons saluted are generally the whole Church of Philippi and more particularly the Bishops and Deacons there The whole Church at Philippi generally is saluted vnder the name of all the Saints in Christ Iesus which are at Philippi for by all the saints in Christ Iesus he meaneth all them which in baptisme had giuen their names vnto Christ Iesus thenceforth to die vnto sinne and to liue vnto God in righteousnes and true holinesse which was all the Church at Philippi Now this Philppi was a chiefe Citie in the parts of Macedonia Act. 16.12 whose inhabitants came from Rome to dwell there the first Citty in the passage out of Thracia beyond the riuer Strymon At the first it is generally thought to haue beene called Crenida because of the many fountaines about the hill whereon it was built 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being as much as fons and afterward to haue beene called Philippi because of the fortification and enlargement thereof by Philip King of Macedon and now to be called Gricopolis as if yee would call it Chrysopolis a Citty of gold because of the great abundance of gold that is there so great that Philip is said to haue receiued thence yearely aboue 1000 talents of gold which is asmuch as 600 thousand french crownes This Citty is notably knowne as for the great ouerthrow of Brutus and Cassius there by Octauius and Antonie so especially for the preaching of the gospell there by Paul and Silas and Timotheus for the embracing of the truth there by their ministerie and for many other accidents there during the Apostle his abode there for Paul being warned by the spirit to goe into Macedonia hee went thither and first came to Philippi there preached and by his preaching converted Lydia so that shee and her houshold were baptized Afterwards he cast out of a maide a spirit of diuination Wherevpon hee was brought before the Magistrates sore beaten with rods cast into the inner prison and his feete thrust into the stocks Being there in prison the foundation of the prison was shaken by an earth-quake the dores were opened the prisoners bands were loosed the Iaylor was conuerted he and his house baptized and the Apostle deliuered For these things this Citie is well knowne and it was the Church generally in this Citie that the Apostle saluted The persons more particularly saluted are the Bishops and Deacons there Where by Bishops he meaneth the Pastors and Teachers which laboured in the word and doctrine For both the word so signifieth throughout the whole New Testament and here it must needs so signifie because he speaketh of many in one Church By Deacons also he meaneth those that by their office were to receiue and distribute the common liberalitie of the Church according to the necessities of all the poore members thereof such as we read to haue beene ordeined in the Church Act. 6 5. and such as are described by our Apostle 1 Tim. 3.8 c. Vnto whom together with the Bishops the Apostle is thought here to write as to magnifie their office so because theirs had beene the care chiefly in respect of their office to send the Churches liberalitie to him by their Minister Epaphroditus The salutation followeth wherein he wisheth them all good from him which is the author of all goodnesse Where 1. is set downe the thing which he wisheth vnto them which is grace and peace vnderstanding by grace the free fauour of God wherewith he loueth his children and whence as from the fountaine all other goodnesse doth flow and by peace euery blessing corporall and spirituall for this life and that that is to come flowing from that fountaine of grace 2. is set downe vnto whom he wisheth this grace and peace namely vnto all the Saints at Philippi together with the Bishops c. 3. is set downe the author from whom and by whom he wisheth this grace and peace vnto them which is from God our father as the fountaine and first originall from whom commeth euery good and perfect gift and from the Lord Iesus Christ as the meanes by whom euery grace of the spirit is conveyed and deriued vnto vs. Thus much for the purpose of the Apostle in these words and the meaning of them Now let vs see what notes we may gather hence for our farther vse and instruction Paul and Timotheus First then for the very name of Paul it should not passe vs reading or hearing of it but therein we should obserue the great mercy of our gracious God towards sinfull creatures For what was Paul that now wrote vnto the Churches here and there to stablish them in the faith Surely he was sometimes a bloudy Saul a cruel persecutor of Gods Church one that hauing receiued authoritie of the High Priests Act. 26.10 shut vp many of the Saints in prison and when they were put to death gaue his sentence 11. punished them throughout all the synagogues and compelled them to blaspheme and being more madde vpon them persecuted them euen vnto strange Cities one that was a blasphemer 1 Tim. 1.13 an oppressor that spared neither men nor women Act. 22.4 but beat them and bound them and deliuered them vnto death Gal. 1.13 one that persecuted the Church of God extreamely and wasted it All which things himselfe testifieth of himselfe Could there well haue beene a more forlorne man a more desperate and godles creature Yet this man was receiued vnto mercy yea vnto such mercy that the Lord called him to be an Apostle and chose him to beare his name before the Gentiles and Kings and the children of Israel And that this was a worke of the Lord his owne mercy our Apostle himselfe witnesseth where he thus saith I was a blasphemer and a persecutor and an oppressor 1 Tim 1.13 but I was receiued to mercy And why was he receiued to mercy himselfe tells vs saying for this cause was I receiued to mercy 16. that Iesus Christ should first shew on me all long-suffering to the ensample of them that shall in time to come beleeue in him vnto eternall life It was then the Lord his great mercy towards him that of a cruell persecutor he became an holy Apostle of Christ Iesus and this mercy was shewed on him that in him might be an example of Gods mercy
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
Christ Iesus We must follow after holinesse and be filled with the fruits of righteousnes which are by Iesus Christ vnto the glory and praise of God this inherent holinesse onely being the pledge and seale of that imputed holinesse whereby we are most truly Saints in Christ Iesus A good lesson for all them to meditate vpon that are baptized into the name of Christ Iesus but whereon it may well seeme that a great many of vs neuer thinke For if we did could it be that we should so wallow in sin and drinke iniquitie like water as we doe that wee should so defile our selues with adulterie fornication vncleannesse wantonnes hatred debate emulations wrath contentions enuy theft murther drunkennes gluttony pride lying swearing and the like as we doe that we should so profane the Lords Sabboths so decline from the works of the spirit and so delight our selues in the works of the flesh as we doe Know yee not saith the Apostle Rom. 6.3 that all we which haue beene baptized into Iesus Christ haue beene baptized into his death that like as Christ was raised vp from the dead by the glory of the father 4. so we also should walke in newnes of life Surely either we know it not or remember it not and whether soeuer it be it argueth that we are not the men that we should be Beloued sinne and saints sort not together If ye suffer sinne to reigne in your mortall bodies well may the filth of the flesh be put away through the outward washing but yee are not indeed of the communion of Saints because not washed by the spirit in the spirit of your mindes Let no man therefore deceiue himselfe Either yee must be Saints in Christ Iesus or else yee belong not to his kingdome And if yee be Saints then may ye not suffer sin to reigne in your mortall bodies Flie therefore from sinne as from a serpent and follow after peace with all men and holinesse without which no man shall see the Lord. So shall yee not onely be of the number of them that are called Saints through the body of their outward profeshon but yee shall be indeed Saints in Christ Iesus LECTVRE II. PHILIP I. With the Bishops and Deacons Vers 2. Grace be with you and peace from God our father and from our Lord Iesus Christ IT remaineth now that we come vnto the persons saluted more particularly which are the Bishops and Deacons at Philippi Where by Bishops he meaneth the ministers and teachers there which laboured in the word and doctrine For that the word must needs so signifie in this place appeareth because he speaketh of many Bishops in one Church and City And so frequently it signifieth in the new Testament as easily may be seene by looking into those places where this word is vsed Afterward the name of Bishop came to bee a distinct title of men more eminent in the ministerie as now it is By Deacons also the Apostle I take it meaneth those that by their office were to receiue to distribute the common liberalitie of the Church according to the necessities of all the poore members thereof such as we read to haue beene ordained in the Church Act. 6.5 and such as are described by our Apostle 1 Tim. 3.8 c. for albeit the word here vsed haue likewise other significations in the new Testament yet here the distinction of Bishops and Deacons sheweth that by Deacons are ment such as attend on distribution not on teaching or exhortation Now vnto these together with the Bishops the Apostle is thought here to write as to magnifie their office so because theirs had beene the care chiefly in respect of their office to send the Churches liberalitie vnto him by their minister Epaphroditus Here then 1. in that the Apostle writeth as to the whole Church of Philippi so particularly vnto the Bishops and Deacons there I obserue that as admonitions exhortations instructions consolations and the like are continually needfull for the Church for the further building thereof in perfit beauty so are they likewise needfull for the ministers of the Church and all others any way interessed therein for their farther confirmation in the things that belong vnto their peace Wherevpon it was that our Apostle going bound in the spirit vnto Ierusalem called the Elders of the Church of Ephesus together and exhorted them saying Take heede vnto your selues Act. 20.28 and to all the flocke whereof the Holy Ghost hath made you ouer-seers to feede the Church of God which he hath purchased with his owne blood And herevpon it was that in his Epistles vnto Timothy and Titus he gaue them so many instructions admonitions and exhortations as he that readeth may there easily see They were ministers of the gospell set ouer their flocks and well instructed â—n the scriptures yet still the Apostle thought it needfull to warne them to arme them and to instruct them in the way of God more perfitly For he knew that Iudas the Apostle had fallen from the fellowship which he had obteined in the ministration of the Gospell Act. 1.17 18. and had purchased a field with the reward of iniquitie as also that many that labored with him in the gospell sought their owne and not that which was Iesus Christs and that many fainted and shrunke through the opposition of false Teacherrs Here then 1. is a good lesson for them that are greatest and most eminent in the Church I meane for the reuerend Fathers and Bishops of our Church that bee it by writing or speaking instruction or exhortation or else howsoeuer they seeke the good as of all the Saints in Christ Iesus that depend vpon them so withall of the Bishops and Deacons I meane of them that are appointed for the worke of the ministerie or for any function about the Church A better president then the Apostles they cannot haue to follow and as needfull it is now to write and speake vnto and to labour with the Pastors and Teachers of the people as then it was For many now we haue that with Demas embrace this present world but very few that with Demas returne againe vnto their former loue Nâ—y which is worse many now we haue that neuer had former loue that was good wherevnto they shou d returne men that first and last sought their ease or their pleasure or their profit or their honor but neuer reckoned to feede the flocke of God Whom as it were needfull to reforme so is it also needfull to confirme others to admonish others to encourage others And who so fit for this as they thâ—t as Paul are of greatest place in the Church 2. Hence learne you patieâ—tly to suffer yourselues to be instructed admonished and exhorted For if these things be needfull for your Pastors and Teachers how much more needfull are they for you Euen so much more as yee are lesse taught in the word then they are Whether then wee write or
God is constant in his doings so that looke what he beginneth that he finisheth therefore I am perswaded that hee which hath begun this good worke c. Now it is to be noted that the Apostle saith not I am perswaded that God which hath c. but that he which hath begun wherby he implieth that the beginning of that as also indeed of euery good worke was alone from God for if it had been from any other then they should not haue vnderstood him to haue spoken of God when he said that he Againe it is to be noted that the Apostle saith not I am perswaded that you which haue begun well shall also end well but that he which hath begun c. grounding his perswasion not on their vertue and constancie but on the constant immutabilitie of God which had begun a good worke in them Now the good worke which he had begun in them was their embracing of the gospell whereby they had fellowship in the gospell with other Churches which was indeed a speciall good work and such as they that persecute them in whom God hath begun this good worke make but vaine braggs of their good works I am then saith the Apostle perswaded that he that hath begun this good worke in you of embracing the gospell will performe it .i. will confirme and stablish you in it or will finish and perfit it vntill the day of Iesus Christ when he shall come and change your vile bodies that they may bee fashioned like vnto his glorious body for albeit by the day of Christ might be ment the day wherein the faithfull die in Christ yet by the day of Christ I rather vnderstand here the day of Christ his second comming in the flesh in the last day as also it is vnderstood in the next chapter vers 16. because the Apostle speaketh not onely of them that then were at Philippi â—ut of the Church also which afterward should bee there vntill the second comming of Christ Thus much of the sense of the words The first thing then which here I note is the ground of the Apostles confidence of the Philippians perseuerance His ground is not the Philippians vertue and constancie as if now they were so well grounded stablished in the faith that they could not but hold out keep fast their good profession vnto the end but his ground is the constant immutabilitie of God who where he beginneth to worke a good worke there he maketh an end of it Whence I obserue a notable ground of the perseuerance of all Gods faithfull children in that grace wherein they stand and that is this he that hath begun a good worke in them will performe it and confirme them vnto the end To which purpose also there are many other places in the holy scripture as where it is said of Christ Iesus Ioh. 13.1 that forasmuch as he loued his owne which were in the world vnto the end he loued them Whence we take that commonly receiued saying that whom God loueth once he loueth vnto the end And againe where Christ himselfe saith Ioh. 4.14 Whosoeuer drinketh of the water that I shall giue him shall neuer be more a thirst but the water that I shall giue him shall be in him a well of water springing vp into euerlasting life Here is but once drinke and neuer thirst once sanctified by the spirit and neuer vtterly forsaken of the spirit And againe where Iohn saith 1 Ioh. 3.9 whosoeuer is borne of God sinneth not namely vnto death and why because the seede of God remaineth in him the spirit of God hauing once seazed vpon him alwaies abideth in him And againe where our Sauiour saith him that commeth to mee I cast not away once come by faith Ioh. 6.37 no feare of forsaking afterward And the reason is plaine for the gifts and calling of God are without repentance Rom. 11.29 He calleth vs by his gospell and giueth vs gifts and graces of his holy spirit not for our owne sakes or for any thing that he seeth or foreseeth in vs for then we might well feare a fall and a change but his gifts are giuen freely by grace according to his good pleasure So that he neuer repenteth of any grace which hee bestoweth vpon vs nor suffereth his mercies to faile from vs for euer but holdeth our soules in life and keepeth vs from the pit of destruction Wherevpon we read that as Dauid hauing had experience of Gods helpe in his deliuerance out of the paw of the Lyon and out of the paw of the Beare afterwards feared not to encounter Goliah but assured himselfe that the Lord that had deliuered him out of the paw of the Lyon 1 Sam. 17.37 and out of the paw of the Beare would also deliuer him out of the hand of that Philistim so the children of God hauing once felt the loue of God in Christ Iesus in their soules and the testimonie of the spirit witnessing vnto their spirits that they were the sonnes of God afterwards feared not the encounters of sinne or Satan but assured themselues that nothing should be able to separate them from the loue of God in Christ Iesus So wee see that our Apostle breaketh out and saith Who shall separate vs from the loue of Christ Rom. 6.35 shall tribulation or anguish or persecution or famine or nakednes or perill or sword Nay I am perswaded that neither death 38. nor life nor Angels nor principalities nor powers nor things present nor things to come 39. nor height nor depth nor any other creature shall bee able to separate vs from the loue of God which is in Christ Iesus our Lord And againe I know whom I haue beleeued and I am perswaded that he is able to keepe that which I haue committed vnto him 2 Tim. 1.12 which is my selfe against that day And thus many others of Gods children as vpon other grounds so in assurance of Gods vnchangeable resolution in his doings haue builded a full and assured perswasion of their perseuerance Now we must vnderstand that in perseuerance there be two things which ye may call the parts of it the one is a holy will and desire to perseuere in that grace wherein we stand the other is a reall continuance and continuall persisting in that grace wherein wee stand This reall continuance and continuall persisting in the grace wherein we stand is often in the best of Gods children so abated and diminished that it seemeth vtterly to bee extinguished but that holy will and desire to perseuere the Lord doth neuer suffer vtterly to faile from his children Take for example the holy prophet Dauid and the blessed Apostle Paul did not Dauid in the bitternes of his soule cry Will the Lord absent himselfe for euer Psal 77.7.8.9 88.14.15.16 and will he be no more intreated Is his mercy cleane gone for euer and is his promise come vtterly to an end for euermore Hath
or earth or Ierusalem or his head or the Temple or the Altar or any that is not God hee offendeth not nor is bound to performe his oath Our Sauiour his exposition of the Law against their glosse is that not onely to sweare in our common talke by the name of God but also to sweare by any other creature is an offence against the Law So that here are not forbidden othes made in truth in iudgement and in righteousnes but all othes in common talke either by God or by any creature whatsoeuer or by any thing that is not God Yea but it is said Sweare not at all True in common talke sweare not at all not by the name of God for that the Law forbids nor by any creature although the Pharisees allow you but let your communication be yea yea nay nay Nay I adde in great and weighty matters sweare not at all if any way you can auoide it and when your yea and nay may be trusted for whatsoeuer is more then yea and nay alwaies commeth of euill euen of the deuill in thee if thou sweare of a wicked custome and of euill in him to whom thou swearest if hauing no cause to distrust thy yea and nay he doe not trust thee but cause thee to sweare The like answer is to be made to that of Iames who vseth the very words of our Sauiour Yea but Iames addeth Sweare not by heauen nor earth nor by any other oath True not vainely or perfidiously So that no oath by God or any creature in common talke is lawfull for any Christian nor in weighty and necessarie matters if wee can auoide it but if wee cannot auoide it an oath by the name of God in truth in iudgement and in righteousnes is lawfull the Anabaptists grounds as yee see prouing nothing to the contrary The second vse of our obseruation is to restraine the wicked othes of the prophane swearers of our time For first are we when we sweare only to sweare by the name of God not at all by any creature or any thing that is not God How then darest thou whosoeuer thou art sweare by the Masse by thy faith by thy troth by our Lady by St. George or the like Are these thy gods whom thou hast made to serue them Or darest thou giue the worship due vnto God vnto any but vnto him Did the Lord threaten ruine vpon Israel because they swore by their idols in Dan Beersheba saying Amos 8.14 they that sweare by the sinne of Samaria and say thy God O Dan liueth and the maner of Beersheba liueth euen they shall fail neuer rise vp againe darest thou sweare by that idoll of the Masse which was the sinne of England and is the sinne of Rome Did the Lord tell Iudah that her children had forsaken the Lord because they swore by them that were no Gods saying Thy children haue forsaken me and haue sworne by them that are no gods Ier. 5.7 and darest thou sweare by our Lady by S. George by S. Iohn or S. Thomas or the like which are no gods Doest thou not see that thus swearing thou forsakest God and bringest ruine vpon thy selfe Did our blessed Sauiour tell the Scribes and Pharisees saying Whosoeuer sweareth by the Altar sweareth by it Matth. 23.20 21 22. and by all things thereon and whosoeuer sweareth by the Temple sweareth by it and him that dwelleth therein and whosoeuer sweareth by heauen sweareth by the throne of God and by him that sitteth thereon and doest thou thinke that when thou swearest by thy faith thou swearest not by him in whom thou beleeuest or when thou swearest by thy troth that thou swearest not by him in whom thou trustest c In one word thou that commonly swearest by any thing that is not God tell me what thinkest thou doest thou therein sweare by God or no If so then thou takest his name in vaine and he will not hold thee guiltles If no then thou forsakest God in that thou swearest by that which is no God And looke then what comes vpon thy swearing by any creature or any thing that is not God Againe are we when we sweare not to sweare by any creature or any thing that is not God but onely by the name of God and not thereby but onely in truth in iudgement and in righteousnes and when things otherwise cannot be cleared and ended How then darest thou ô wretched man in thine ordinarie talke vpon euery fond and light occasion no necessitie of Gods glory or thy neighbors good vrging sweare by the holy name of God and of Iesus Christ How doth not thy flesh thy spirit tremble within thee how doth it not pierce thy very heart and soule to sweare by the life by the body by the sides by the wounds by the bloud of Christ Iesus Doest thou cursed wretch hope to liue by his life that swearest by his life hope to be benefited by his bodie that swearest by his body hope to be healed by his wounds that swearest by his wounds hope to be washed from thy sinnes by his bloud that swearest by his blod Nay thou that dost these things dost crucifie againe vnto thy selfe the Sonne of God Thou art one of them that spittest vpon him and buffetest him that naylest him vnto the crosse that thrustest thy speare into his side that art accessary to the death of that iust one and his bloud shall surely be vpon thee vnlesse he grant thee grace vnto repentance A pittifull case that a man can almost come into no place into no companie but he shall heare such ordinarie swearing by the name of God that euery third word almost shall be such an oath A pitifull case that a man cannot passe the streets but he shall heare little ones that haue little more then learned to speake yet sweare wickedly by the name of God And yet so it is as if our yong ones had neuer learned to speake till they had learned to sweare and as if the elder sort had neuer spoken well till they had sworne lustily A great many thinke themselues no bodie vnlesse they can sweare it with the best and that it is their credit to sweare stoutly But wretched credit with men that is got with the losse of Gods fauour and better no bodie then such a swearing bodie Heare the word of the Lord by his Prophet Zachary this saith he is the curse that goeth forth ouer the whole earth Zac. 5.3 4. for euery one that stealeth shall be cut off aswell on this side as on that and euery one that sweareth c. Enough a man would thinke to make the swearers countenance change and his knees to smite one against another Let this be enough beloued to warne you of this foule sinne of swearing and to restraine you from it Sweare not at all in your common talke either by God for then he will not hold you guiltles or by any thing
fruitfull in all good works to haue our whole conuersation holy to shew forth the fruits of the spirit in our whole spirit soule and bodie throughout our whole life this we cannot brooke and this is a thing wherein the Preacher may well striue with vs but wherein he shall not preuaile with vs. For here it is with vs as it was with the yong man in the Gospell who soothed vp himselfe as if hee had beene as good a man as liued till it was said vnto him Math. 9. If thou wilt be perfit goe sell that thou hast and giue it to the poore and thou shalt haue treasure in heauen but then he hung downe the head and went away sorrowfull so we many of vs while it is said doe that which is good let your conuersation be honest haue your fruit in holinesse we comfort our selues as hauing obserued these things but when it is said abound in euery good worke be yee filled throughout your whole man and throughout your whole life with the fruits of righteousnesse then we hang downe the head and all the exhortations in the world will not preuaile thus farre with vs. That the Lord shall open his hand and fill vs with plenteousnesse in all good things we can brooke it very well but where is he that is filled with the fruits of righteousnesse to the glory and praise of his name Some one Tabitha it may be may be full of good works but with the rest it is well if they be not as bad as the worst Let vs beloued now that we know what we should be striue vnto that which should be Let vs as we should be be trees of righteousnes filled with the fruits of righteousnesse As as we are purged by Christ Iesus to be a peculiar people vnto him zealous of good works so let vs abound in euery good worke Let vs not onely flie that is euill and doe that is good but as men sanctified throughout in spirit soule and bodie let our whole life and conuersation be such as becommeth the Gospell of Christ Iesus The more fruit we beare the better trees we are the more by our fruits we glorifie God the Father the more sure we are that we are branches of the true vine Christ Iesus Let vs therefore giue all diligence vse all holy meanes and pray that we may abound more and more in the knowledge of Gods will that we may discerne things that differ that we may be pure and without offence vntill the day of Christ filled with the fruits of righteousnesse and being fruitfull in all good works The next thing which here I note is that the Apostle calleth good works the fruits of righteousnes For it is as if he had said filled with good works which are the fruits of righteousnes therefore called the fruits of righteousnes because they spring from righteousnes as the fruit from the tree The obseruation then hence is that good works are the fruits of righteousnes Righteousnes that is the tree and good works they are the fruit of the tree so that as first must be the tree and then the fruit so first we must be righteous euen by the righteousnes of God in vs before we can doe the works that are good Now what is our righteousnes before God Our Apostle telleth vs in the third chapter of this epistle vers 9. euen that righteousnesse which is through the faith of Christ for as Abraham beleeued God it was imputed to him for righteousnes so our faith in Christ Iesus who is made of God vnto vs wisdome and righteousnes and sanctification and redemption is accounted vnto vs for righteousnes before God First then we must beleeue in Christ Iesus whom God hath set forth to be a reconciliation through faith in his bloud before we can doe any works acceptable vnto God and being iustified by faith in Christ then are our works good and acceptable vnto God And to this our Apostle giueth testimonie where he saith Vnto the pure all things are pure Tit. 1.15 but vnto them that are defiled and vnbeleeuing is nothing pure but euen their mindes and consciences are defiled In which words by pure he meaneth them whose hearts are purified by faith in Christ Iesus as the antithesis in the next clause sheweth where he expresseth whom he meaneth by impure men euen vnbeleuing men Hence then it is plaine that when once our hearts are purified by faith in Christ Iesus not onely the things which by the law are counted vncleane are cleane and pure vnto vs but our works also are good and holy but till our hearts be purified by faith in Christ Iesus neither any of the things which by the law are counted pure are pure vnto vs neither is any worke of ours good but how good soeuer it be in shew yet it is indeed abominable before God To the like purpose is that of the Apostle Heb. 1â— 6 where he saith that without faith it is impossible to please God where the Apostle shewing the dignitie and excellencie of faith amongst other things commendeth it for this that by it as Henoch did we please God but without faith saith he it is vnpossible that any worke of ours whatsoeuer should please God So that our works if they be good they are the fruits of righteousnes euen of the righteousnes which is of God through the faith of Iesus Christ otherwise if they spring not from that roote they are not good Here then first learne to beware of them that tell you that our good workes are that righteousnesse whereby we are iustified before God Yee see the Apostle tel eth you that they are the fruites of righteousnesse Aswell therefore may they tell you that the fruite of tree is the tree as that our good workes are our righteousnesse before God Let God bee true and euery man a lier If hee haue said that they are the fruites of righteousnesse then assure we our selues that they are spirits of error that tell vs that they are our righteousnesse Secondly hence learne to beware of them that tell you that men not begotten in the faith of Christ Iesus are able to doe the things that are good and pleasing vnto God for either you must not belieue the holy Apostle or rather the holy Ghost speaking by the mouth of the Apostle or else you must know that they onely do the things that are good and pleasing vnto God that are iustified by faith in Christ Iesus for this the holy Apostle hath said That good workes are the fruites of righteousnesse Either then our good workes must spring and proceed from the righteousnes of God by faith in Christ Iesus in vs or else they are not good so that they onely that are iustified by faith in CHRIST IESVS doe the things that are good And therefore they that tell you otherwise they are led by the same spirit of error thaâ— they are who tell you that by our workes
then to build the Church of God how shall we brooke to heare such how shall we loue or like such how shall we take ioy or comfort in such Wherevnto 1. I answer out of the rule of charitie that because we know not who doe so preach Christ therefore we are to presume the best of them whom we heare The Lord only knoweth the hearts of men and the purposes and intents of their hearts Who art thou then that iudgest he standeth or falleth to his owne master 2. I answer out of the Apostle iâ— this place that if Christ Iesus be truely and soundly preached we are to take great ioy and comfort therein and willingly gladly to heare them that deliuer the truth soundâ—â— with what minde soeuer and to what end soeuer it is that â—â—y doe speake the word That is for them to looke vnto 〈◊〉 for vs to ioy in the other Hence then I obserue that that â—â—â—ister and preacher of the word is gladly and ioyfully to â—â—eard that preacheth Christ and the doctrine of the goâ—â—â—l soundly and truely with what minde soeuer vpon â—â—â—t motiue soeuer or to what end soeuer he preach Christ 〈◊〉 his gospell To which purpose also Mat. 23.3 is that of our Sauiâ—â— where he willeth to hearken vnto the Scribes and Phaâ—â—es sitting in Moses seate whereby he meaneth that the â—â—ctrine which the Scribes and Pharisies deliuered faithfulâ—â—â—ut of Moses was gladly to bee receaued howsoeuer in â—â—â—ir actions and liues they were iustly to be noted And 〈◊〉 reason is because the word is the Lords which they â—â—â—g with what minde soeuer they bring it or how vitious â—â—ad soeuer they bee that bring it And tell I pray you â—â—ch of you would much looke at the minde or affection â—â—he messenger towards you or other qualities in him â—â—ch should bring you a bill signed from the Prince for â—â—e pension or liuing for you If he should faithfully deliâ—â— the bill from the Prince vnto you would ye not ioyfulâ—â—â—eceaue it How much more gladly then and ioyfully â—â—ght yee to receaue the word of the Lord wherein is your 〈◊〉 when it is faithfully deliuered from the Prince of Heaâ—â—â— and Earth with whatsoeuer minde and affection the â—â—nister thereof deliuer it If Christ crucified be preached â—â—e holy word of life be truely and soundly deliuered this â—â—uld so warme our hearts and glad our soules that other â—â—ngs whatsoeuer should not greatly trouble vs. This then first serueth for the confutation of their erâ—â—r that cut themselues from vs so that they neither will â—â—re the word of vs nor communicate in the Sacrament â—â—â—h vs because of some defects in our Church because of â—â—e blemishes in vs. For I demaund is the word of truth â—â—ely taught with vs are the Sacraments rightly adminiâ—â—â—d with vs doe we labour amongst our people with vncorrupt doctrine Then surely if there were the same miâ—â— in them that was in the Apostle they would so reioyce 〈◊〉 this that they would brooke all things the better for thâ—â— If we be defiled in our minds or in our liues euery thinâ— that we touch is likewise defiled What to you Nay but to vs. The word that we preach shall saue you and thâ— Sacraments which wee administer shall profite you hoâ— fruitfull or vnfruitfull soeuer they be vnto vs. Secondly this serueth for the reproofe of them that 〈◊〉 cutting themselues from vs yet cannot brooke to heare thâ— word of such of vs as they thinke haue gauled them anâ— spoken the word with an hard minde towards them Fâ—â— thus commonly it is said he is a good Preacher he deliueâ— good and sound doctrine he teacheth the word faithfullâ— but in his Sermons I see hee saith many things vpon a stomacke against mee with a minde to girde mee and of pâ—â—pose to note and brand me before all the people and theâ—â—fore I caÌ„not brooke to heare him I take no comfort in tâ—â— hearing of him But Paul was of another minde for thougâ— there were that preached Christ of a badde minde towarâ— him through enuie and strife touching him and of puâ—pose to adde affliction to his bands yet that Christ was preâ—ched that gladed him that reioyced his heart And 〈◊〉 would it each of vs if we were so singly and sincerely afâ—â—cted towards the gospell as hee was whatsoeuer minde thâ— Preacher carried towards vs yet would we most gladly anâ— ioyfully heare the word at his mouth It were indeede bâ—â— of all if they that speake the word were as in doctrine 〈◊〉 in life vncorrupt and that they spake of a good minde alwaies and vpon loue But if they preach Christ soundly and truely we are not so much to be troubled what their affection or what their life be If persecution should come then wee would bee glad if wee might heare the word preached and not curiously looke with what minde it were deliuered Seeing the word and the worth and price thereoâ— is the same now let vs with the Apostle reioyce and be glaâ— if Christ bee preached whether it bee vnder a pretence oâ— sincereâ—y LECTVRE XV. PHILIP I. Verse 19. For I know that this shall turne to my saluation through your prayer and by the helpe of the spirit of Iesus Christ 20. As I feruently looke for and hope that in nothing I shall be ashamed but that with all confidence as alwaies so now Christ shall bee magnified in my bodie whether it be by life or by death NOw followeth the latter part of the Apostles narration wherein hee tells the Philippians what successe he hoped his bands and the practises of those brethren which imagined mischiefe against him should haue And the summe of it is that he certainely â—oped and knew that his bands and all the practises of the â—icked against him should turne to his saluation and to â—heir good and comfort by his comming againe vnto them â—irst then the Apostle setteth down the proposition or main â—oynt for his hope hereafter in these words For I know c. Secondly he setteth downe the meanes whereby this shall â—ome to passe namely through the prayer of the Philippians by the helpe of the spirit of Iesus Christ and according â—o his owne faith and hope in these words Through your â—rayer c. And thirdly he explicateth what saluatioÌ„ he hopeth for and assureth himselfe of by these meanes as first the saluation of his soule in that by these means he hopeth â—hat in nothing he shall be ashamed but that with all confidence Christ shall be magnified in his bodie whether it be by life or by death in these words That in nothing c. And secondly the saluatioÌ„ or deliuerance of his bodie out of prison to their good comfort in vers 25. 26. For the meaning in general theÌ„ of these words it is as if the Apostle had thus said they by preaching Christ suppose to adde affliction to my bands that when Nero shall heare that so many preach
such power with God And â—herefore ye see how often the Apostle requesteth the praiâ—rs of the Church for him as Ephes 6.18 Colossi 4.3 â— Thes 3.1 And in his Epistle to Philemon there hee proâ—esseth as here he doth that he trusteth through their prayâ—rs to be giuen vnto them by deliuerance out of his bands â—herein commending himselfe to their prayers A good lesson for vs to stirre vs vp vnto publique and priuate prayer both for our selues and for others seeing they are so powerfull with God as to bring his blessings and graces both vpon our selues and vpon others And this lesson is as needfull as it is good especially in this our day wherein there is such neglect both of publique and priuate prayer vnto the Lord. Priuate praier so rare that if it be vsed by any it is noted by many and they straight way censured as thinking themselues more holy then other men And publique prayer so little regarded by some that verie seldome they are present with the congregation in publique prayer I cannot stand of it Only I say he that neglecteth the meanes vnto grace he shall neuer finde grace Secondly hence I obserue a dutie of the Church in publique prayer which is to pray for the afflicted members of Christ Iesuâ— for the Apostle in saying that he knew that this should turne to his saluation through their praiers therin stirreth them to pray for him And see the points wherein the Church is to commend them in their prayers vnto God As first that the Lord may turne their affliction and trouble to their saluation Secondly that hee will helpe them by his holy spirit in euerie needefull time of trouble Thirdly that they may so stand in the defence of the truth of Christ Iesus that in nothing they may bee ashamed Fourthly that the Lord will strentghen them with strong faith and hope in him Fiftly that Christ may be glorified in their body whether it bee by life or death Thus the Church should pray and thus the afflicted should desire the Church to pray LECTVRE XVI PHILIP I. Verse 19. And by the helpe of the holy spirit of Iesus Christ 20. As I feruently looke for and hope that in nothing I shall bee ashamed but that with all confidence as alwaies so now Christ shall bee magnified in my bodie whether it bee by life or by death ONe thing hence I obserue which is that not for our prayers or for the praiers of the Church for vs but through our praiers and through the praiers of the Church for vs the Lord giueth his grace vnto vs. And therefore the Apostle saith Vers 22. I know that this shall turne to my saluation through your prayers not for your praier And to Philemon I trust through your prayers I shall be giuen vnto you Neither doe wee euer reade that for our prayers as for the merit and worth of them any grace is giuen vnto any Neither doe I build this note vpon this ground as if because it is said through therefore it cannot be for our prasyers For I know that we are saued through Iesus Christ and yet for Iesus Christ euen for his merits sake so that the phrase barely considered canot inferre the note but hereon it is builded taht it is so said through that neither euer it is nor can be said that for our praiers any grace 〈◊〉 giuen vnto vs. For not for our praiers sake not for the â—erit and worth of our praiers doth the Lord heare vs and â—rant vs our requests but for the promise sake which of his â—wne free grace he hath made vnto our praiers He hath â—assed his promise Mat 21.22 that whatsoeuer we shall aske in praier in â—is name if we beleeue we shall receiue it and he hath bidden â—s aske and we shall receiue seeke and we shall finde Mat. 7.7 knocke and â—e shall be opened vnto vs. Because then he hath promised grace vnto our praiers he is intreated for grace through our praiers Aske and haue first aske and then haue and â—he better beggers the greater getters For it is not with the Lord as with vs we say a great begger would haue a good â—ay saier and vnto whom but euen now we haue giuen wee loue not that they should by and by come againe and begge of vs. But I say it is not so with the Lord but of the greatest begger he is most intreated and the oftner wee come a begging to him the more welcome we are vnto him for he loues to be intreated and being intreated he promiseth to giue and so through our praiers he giues euen for his promise sake but not for our praiers sake for they when they are best are so full of imperfections that they merit nothing but to be reiected Seldome but we are troubled with wandring by-thoughts often we pray for things and against things without submitting of our wills vnto the Lords will often we pray not in faith towards God often not in loue towards our brethren often coldly often hypocritically and when not so but that our praiers might iustly be turned into sinne vnto vs Causes therefore they are not for which the Lord bestoweth any graces vpon vs but meanes onely through which we receiue graces needfull for vs for the promise sake made in Christ Iesus Farre be it therefore from vs to stand vpon the merit of our praiers as if for our praiers sake we deserued any grace to be bestowed vpon vs. Let vs as we ought powre out feruent praiers vnto the Lord in faith and in Christ his name and assure we our selues we shall be heard But withall let vs know that it is for his promise sake made vnto our praiers and for his Christ his sake which offereth vp our praiers whatsoeuer be our state and place let vs not slacke this seruice neither let vs presume vpon any merit by this seruice If we lift vp pure hands vnto the Lord in his Temple in our houses or in our chambers he will heare vs though not for our praiers yet through our praiers he will be intreated of vs. Let it be enough for vs that he will heare vs and let this most of all glad vs that for his Christ his sake and for his promise sake he will heare vs. And let this suffice to be spoken touching the first meanes in particular that through our praiers and the praiers of the Church for vs all things worke together for the best vnto so many of vs aâ— loue God and are in Christ Iesus The next meanes whereof the Apostle speaketh is the helpe of the spirit of Christ Iesus whereby he saith he knew that this should turne vnto his saluation I know c. Where the spirit is called the spirit of Iesus Christ as because of his proceeding from the Sonne so because of his dwelling in him in all fullnes as also because Christ sendeth him into our hearts and by him worketh his will in
vs. And thus also and for these causes I take it he is called in the Epistle to the Romanes Rom. 8.9 and the spirit of the Sonne in the Epistle to the Galathians But to omit many things which might here be noted vpon this occasion Gal. 4.6 that the spirit is called the spirit of Christ Iesus because they are not things specially here intended by the spirit the principall thing to be noted is that the Apostle saith that he knew that this which he suffered by his bands and by the practises of the wicked should turne to his saluation by the helpe of Gods spirit by whom the Father and the Sonne worke in vs and for vs. Whence I obserue the true cause indeed whereby the sufferings and the wrongs of Gods children turne to their saluation and that is by the helpe of the spirit of Iesus Christ The Lord by his spirit helpeth them and turneth their heauinesse into ioy and their sufferings into the quiet fruit of righteousnes in the heauenly places Thou Lord saith the Prophet hast brought my soule out of the graue Psal 30.3.11 thou hast kept my life from â—â—em that goe downe to the pit thou hast turned my heauinesse â—â—to ioy and thou hast loosed my sackcloth and girded me with â—â—adnes Where the Prophet sheweth that it is the Lord â—hat helpeth vs and deliuereth vs when troubles compasse 〈◊〉 about that it is the Lord that lifts vs vp from the gates â—f death and putteth an end vnto all our troubles that it 〈◊〉 the Lord that wipeth all teares from our eyes and turneth â—ur heauinesse into ioy And so Peter Act. 12.17 being deliuered out â—f prison through the praiers of the Church professed that â—he Lord had brought him out of prison Through their â—raiers he was deliuered but it was the Lord that deliuered â—im their praiers were the meanes but the Lord was the â—uthor of his deliuerance Againe Behold saith our blesâ—ed Sauiour it shall come to passe Apoc. 2.10 that the deuill shall cast some â—f you into prison that yee may be tried and yee shall haue tribuâ—ation ten dayes be thou faithfull vnto the death and I will giue â—hee the crowne of life Which words were spoken immeâ—iatly to the Church of Smyrna but so that they serue also â—or our vse Wherein the godly are both warned of perseâ—ution and affliction which they are to looke for in this â—ife and perswaded likewise by sundry motiues not to â—eare them Behold it shall come to passe that some of you â—hall be cast into prison here is the aduertisement of such â—fflictions as they are to suffer But the exhortation is feare â—one of those things which ye shall suffer And the motiues to perswade vs not to feare them follow As first who is the contriuer of all the persecutions and troubles which we suffer Euen the diuell the Deuill shall cast you into prison Hee alwaies kindles the fires of persecutions against the Church as also it is said in another place Apoc. 12.15 that he casts out of his mouth water after the woman like vnto a floud He blowes the bellowes vnto all the practises of the wicked Secondly what is the end wherefore we suffer affliction and trouble not for any harme vnto vs but that wee may bee tried That the tryall of our faith being much more precious then gold that perisheth though it be tryed with fire may be found to our praise 1 Pet. 1.7 and honour and glorie at the appearing of Iesus Christ as the Apostle Peter speaketh Thirdly what is the durance of our afflictions We shall haue tribulation ten daies a while a short while an euening doth heauinesse last and then ioy commeth in the morning 2 Cor. 4.17 as also the Apostle saith that our afflictions are but light and but for a moment in comparison of that farre most excellent and eternal weight of glory which shall be shewed vnto vs. Lastly what is the reward of our afflictions The reward which our blessed Sauiour in mercy promiseth is this that he will giue vnto vs the crownâ— of life Iam. 1.12 As also Iames saith Blessed is the man that endureth tentation for when hee is tryed hee shail â—eceaue the crowne of life which the Lord hath promised to all that loue him Whatsoeuer then our afflictions be they turne ye see to our saluation by the helpe of the Lord. Sometimes in the day of trouble he breaketh the cords of the wicked and deliuereth vs and sometimes hee suffereth them that hate vs to haue their wils ouer vs but suffereth vs not to bee tempted aboue that wee able but giueth the issue with tentation that wee may bee able to beare it And alwaies so hee prouideth that in the end he turneth our troubles to our saluation He doth it euen he alone doth it and none but he can doe it A point wherein we will all of vs seeme very loath but to be throughly perswaded For who is he that will not seeme to giue full assent vnto that truth which hath beene deliuered that it is the Lord that helpeth vs in our troubles and that he turneth them to our best But tell me I pray you whence is it that in the day of trouble we faint and droope and hang downe the head Whence is it that when we are persecuted reuiled slandered oppressed imprisoned and hated of men we sinke vnder the burthen and are ready to fall away from the hope of our good profession Whence is it that in the dayes of pouertie sicknesse or other aduersitie wee are oppressed with heauinesse and hardly will be comforted Is it not for that we haue not yet learned this lesson that all this shall turne to our saluation by the helpe of God Yes surely the taking out of this lesson would rid vs of all such passions when any troubles doe assault vs. â—â—r how could the things cast vs downe which wee know â—ould turne to our saluation by the helpe of God Let vs â—â—w learne it and let it teach vs to feare none of those â—â—ngs which we doe or shall suffer but seeing by his helpe 〈◊〉 shall turne to our saluation let vs abide faithfull vnto the â—â—th Againe let this teach vs in the day of our trouble to lift vp â—â—r eyes vnto the Lord. Let others say as it is in the Proâ—â—et I will lift vp mine eyes vnto the hils Psal 121.1 from whence commeth 〈◊〉 helpe That is let others looke for helpe from the arme 〈◊〉 flesh but let vs say with the Prophet Our helpe standeth 〈◊〉 the name of the Lord which hath made both Heauen and â—â—rth Let others flie vnto other meanes and neuer looke â—â—to the Lord when troubles doe assault them but let vs â—â—vse other meanes that principally we look vnto the Lord â—â—d put our whole trust in him For by his helpe whatsoâ—â—er is said or done against vs shall turne to our saluation â—â—d let this
Gospell he should be ashamed but that with all confidence c. The first thing which here I note is that the Apostle saith that he hopeth that in nothing he shall be ashamed .i. that shame shall neuer befall him for leauing the defence of the Gospell Whence I obserue both that it is a shame to leaue the defence of the Gospell and that a godly care in this behalfe is needfull in euery Christian that this shame may neuer befall him Which care and regard of which shame how litle it is reckoned of in these our daies doth too too much appeare by the number of shamelesse Apostataes and back sliders which harkning vnto the serpent eat of the forbidden fruit which opening their eares to that enchanting whore drinke themselues drunke with the cup of her fornications and forsake the truth of Christ Iesus But let vs hearken to the Apostle Heb. 10.23 and let vs hold fast the profession of our hope Doe we hope in Iesus Christ Doe we hope that in nothing touching the profession of the truth of Christ â—esus we shall be ashamed Let vs hold fast this hope and â—et vs pray that this hope may continually be confirmed in â—s and that according to this hope we may stand fast vntill â—he day of Christ Iesus The second thing which I note is that the Apostle saith â—hat hee hopeth that with all confidence and liberty to â—peake in the defence of the Gospel Christ shall be magniâ—ied and honored in his body whether it be by life that hee â—iue and preach the Gospell or by death that he be put to â—eath and seale the Gospell with his bloud Whence I obâ—erue another godly care needfull in euery Christian which â—s that God may be glorified in him whether he liue or die Glorifie God saith the Apostle in your body and in your spirit 1 Cor. 6.20 â—or they are Gods Where the Apostle by way of exhortaâ—ion commendeth this dutie vnto euery one of vs that we glorifie God both in our bodies and in our spirits by conâ—orming our whole man in all obedience vnto his will And why for both our bodies and our spirits they are Gods and â—hey are bought for a price by him that hath died for both â—hat wee should not henceforth in either liue vnto our selues but in both vnto his glory which died for vs and â—ose againe And let this be enough to warne vs to beware of dishonoring God in our bodies or in our soules either by shrinkâ—ng from a good profession or by giuing our members weapons of vnrighteousnes vnto any kinde of sin to serue â—t in the lusts thereof Neither let vs be so besotted as to â—hinke that we are not as well to be sanctified in our bodies â—s in our soules or that God is not as well to be glorified in our bodies as in our soules but let vs know that we are to be sanctified throughout in our spirit soule and body that God is to be glorified in our whole spirit and soule and body Let this therefore be our care that God at all be not dishonored by vs but that in our whole man hee may bee honored The last thing which here I note is how the Apostle was confirmed and strengthned in these his hopes and that was by his owne experience for he hoped that as alwaies 〈◊〉 now Whence I obserue how the hope of a Christian is nourished and increased It is begun and grounded vpon Gods promises made in Christ Iesus but it is strengthned and increased by obseruation of the Lord his goodnes toward vs in our owne experience So our Apostle also witnesseth Rom. 5.4 where he saith that tribulation bringeth forth patience and patience experience and experience hope .i. experience of the Lord his helpe in troubles confirmeth and strengthneth our hope in the Lord. Ye know the saying of Daâ—id The Lord said he that deliuered me out of the pawâ— of the Lion 1 Sam 17.37 and out of the paw of the Beare he will deliuer me out of the hand of this Philistim This should teach vs to obserue the mercies of the Lord toward vs and not to suffer them to slip out of our minde and thus to reason with our selues as alwaies the Lord hath beene good to vs so now he will LECTVRE XVII Verse 21. For Christ is to me both in life and in death aduantage NOw then that the Apostle had signified his hope that Christ should be magnified in his bodie and had added whether it were by life or by death implying that it was all one to him so that Christ were magnified in his body whether it were by life or by death he yeeldeth a reason thereof saying For Christ is to me c. as if he should haue said I heartily looke for and hope that Christ shall be magnified in my body whether it be by life or by death and so that Christ be magnified in my body whether it be by life or by death all is one to â—â—e for Christ is to me c. .i. whether I liue or die Christ iâ—â—o me aduantage If I liue and Christ be magnified in my â—ody by preaching the Gospell and walking in his waies â—â—erein I count I haue great gaine and aduantage and if I â—ie now in my bands and Christ be magnified in my body â—y my constancie in the defence of the gospell and in suffeâ—ing for the gospels sake herein also I count I haue great â—aine and aduantage so that if Christ be magnified in my â—odie it is all one to me whether it be by life or by death â—ecause which so euer fall Christ and his glory is the thing which I count my vantage and gaine His glory by me is â—y glory the increase of his kingdom by me is the crowne â—f my reioycing the honor of his name by me whether it â—e by my life or by my death is to me in mine account a â—reat gaine Thus then I resolue the Apostles reason Christ and his glory is to me of that reckoning and regard â—hat whether he be glorified in my life or in my death I â—ount it a great gaine vnto me therefore it is all one to â—e whether he be glorified in my bodie by my life or by â—y death This sense and meaning of these words I folâ—ow both because being a reason of the former words iâ—â—hus best concludeth them in my iudgement as also beâ—ause the words themselues in the originall may very well â—arie this meaning if we vnderstand an ellipsis of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is not vnvsuall Neither is this meaning of these worde vnsoâ—ting with â—he words that follow For hauing said that Christ and his glory was vnto him and in his account aswell in death as in â—ife euen both in death and in life an aduantage and gaine â—pon that occasion by a litle digression he first moueth the â—oubt whether were better for him to chuse
life or death â—f he should chuse the one vers 22. and secondly answeâ—eth that he knoweth not what to chuse but in this choise â—s in a strait betwixt two and thirdly setteth downe the reasons why the choise is so hard as 1. in respect of himselfe it were better for him to chuse death vers 23. and 2. in respect of them it were better that he chose life vers 14. Here is then the strait whether for his owne greater good he were now to chuse death or for their greater good hâ— were to chuse longer life This I take to be the order and meaning of these words generally thus farre Now let vâ— see what obseruations we may gather hence for our fartheâ— vse and instruction The first thing then which here I note is the reason wherefore the Apostle was so indifferent either vnto life or death which so euer God might be glorified by and it was because whether he liued or died if by either death or life he might gaine glory vnto Christ vnto him did accrew vantage enough Whence I obserue how a Christian becommeth indifferent vnto either life or death and that is thus if Christ be vnto him both in life and in death aduantage if he seeke no other gaine but this that Christ may be glorified in his body then he is indifferent vnto whatsoeuer it is whereby Christ may be glorified be it life or death This was it that made those three children mentioned in Daniel so indifferent either vnto life or death For when Nebuchadnezzar had called them and thundred out cruell threatnings against them if they should not worship the golden image that he had set vp Dan. 3.16.17.18 they said vnto him O Nebuchadnezzar we are not carefull to answer thee in this matter Behold our God whom we serue is able to deliuer vs from the hote fiery fornace c. In which their answer they plainely shew that it was not life or death that they stood vpon but it was the glory of their God If God should deliuer them from death to his farther glory by their life they were willing to liue and againe if he should deliuer them vp vnto death to his further glory by their death they were also willing to die Life and death was indifferent to them by whether soeuer God would be glorified in them because the glory of God was all that they sought in life or in death The same is to be said of all those godly Martyrs that are dead in the Lord for the testimonie of a good conscience and for the defence of the truth of Christ Iesus to the shedding of their bloud They were willing no doubt to haue liued and they â—re willing also to die euen very indifferent vnto either 〈◊〉 or death And how so that they were indifferent vnto â—â—her Because if God were glorified in them whether it â—â—re by life or by death that was comfort enough ioy â—â—ough and gaine enough vnto them If they might gaine â—rie vnto God thereby came death or came life either â—â—s welcome vnto them And in so many of gods children â—here is this indifferencie vnto either life or death thus â—commeth to passe because of the aduantage which they â—â—ckon vpon by Gods glorie because as either life or death â—akes for Gods glory so they embrace either life if therâ—â— God may be more glorified and death if thereby God â—ay be more glorified Let this then teach vs euen so many of vs as feele not in â—â—r selues this indifferencie vnto either life or death to â—â—oke into the cause why it is that we are not indifferent vnâ—â— either And surely if we be not too partially affected toâ—ards our selues we shall finde that it is because this is the â—ast reckoning with vs that Christ be glorified in our boâ—â—es The pleasures and sorrowes of life and the terrors of â—eath these be the things that so affect vs that wee are not â—â—different vnto either but so heart set on the one that wee â—â—nnot brooke to heare of the other If as Iob speaketh Iob 21.8.9.10 â—ur seede bee stablished in our sight with vs and our generation â—â—fore our eyes if our houses be peaceable without feare and the â—â—od of God bee not vpon vs if our bullockes gender and faile not â—nd our Cowe calue and cast not her calfe If wee spend our â—ayes in wealth and haue all things at our desire then doe â—e so dote vpon these things that wee say with the foole in â—he Gospell Soule Luc. 12.19 thou hast much goods layd vp in store for â—any yeares liue at ease eate drinke and take thy pastime And â—uch a reckoning we make vpon the honors and pleasures commodities of this life that we could be content to liue with them euer but cannot abide to depart froÌ„ them Again â—f the rod of the Lord bee vpon vs and his countenance â—eeme to be turned away from vs if we be troubled on euery side with fightings without and terrors within if wee bâ— crossed in our substance and goods in our wife and chiâ—dren or in our owne bodies if wee bee in trouble sorroâ— neede sicknesse or other aduersitie if we be tryed by mockings and scornings by bonds and imprisonment then oâ—â— the other side we are so daunted with those things that wâ—â— are wearie of our liues and with Iob in his extremitie we câ—â— out Iob 3.11.12 and say Why dyed I not in the birth or why dyed I not whâ—â— I came out of the wombe 6.9.7.15 Why did the knees preuent me 〈◊〉 why did I sucke the breast O that God would destroy mee thâ— he would let his hand go and cut me off my soule chooseth rathâ—â— to be strangled and to dye then to be in my bones Yea and many times like vnto Achitophell and Iudas wee become our owne butchers One sort can heare of nothing but life and another sort wish nothing but death very fewe of vs that are indifferently affected to either life or death and all because we minde earthly things The preferments and pleasures and commodities of this life they are our aduantage and gaine If our desires bee filled with them then wee are nothing indifferent vnto death but all our delight is set oâ—â— life But if wee lacke them and instead thereof haue our drinke mingled with weeping then are we nothing indifferent vnto life but all our desire is of death and would God we were dead would God we were dead As for the glorie of God it neuer comes into our thoughts neither doe wee euer make account of life or of death as they doe make for the glory of the Lord for if we did then would we be indifferent vnto either as either should make for the glory of the Lord and not run vpon the one as carnall respects or terrors of death should moue vs. Well now that wee know these things let vs thinke or these things Let vs not set our hearts
on life for the loue of any earthly thing whatsoeuer neither let vs wish death for any thing of this life which wee want or for any crosse of this life which we suffer but let vs be indifferent vnto either as either may make for the glorie of Christ Iesus Let the glorie of Christ Iesus be all the vantage and gaine that wee make reckoning vpon either in life or in death and let it be â—â—â—h a vantage and gaine vnto vs if he be glorified in vs â—â—â—t we make no reckoning of it whether it be by our life â—â—y our death so that he be glorified in vs. Let his glory â—our glory his kingdome our kingdome and so let life â—eath be welcome vnto vs as thereby glory is gained vnâ—â— Christ Iesus Let vs set this downe with our selues to gloâ—â—e Christ Iesus in our mortall bodies and let vs not care â—â—ether it be by life or by death and that vpon this reckoâ—â—â—g that Christ is vnto vs in life and death aduantage Now to descend vnto the particulars the second thing â—â—ich here I note is that the Apostle saith that Christ is vnto 〈◊〉 in life aduantage Whereby he meaneth that if he liue â—â—d through life glorifie God in his bodie by preaching the â—â—spell of Christ Iesus and walking in his waies euen this â—â—rifying of Christ in his bodie by his life is vnto him adâ—â—ntage euen such an aduantage as that this only he counâ—â—â— his life if he glorifie God in this life Whence I obserue â—â—at vnto a Christian should be the greatest gaine of his 〈◊〉 which he should seeke and whereunto he should bend â—â—â—selfe in his whole life and that is the glory of Christ Ieâ—â—â— by a faithfull walking in the waies of his calling and by â—â—uiding for things honest before the Lord and before all â—â—â—n The glorifying of Christ in his bodie by liuing to his â—â—â—ry should seeme such a gaine vnto him as that all other â—â—â—ngs in his life should seeme but losse vnto him Whereâ—â—on it is that the Prophets so often remember vs that we â—â—re created formed and made for the Lord his glory Esay 43.7 â—â—â—t our blessed Sauiour exhorteth vs saying Mat. 5.16 Let your light 〈◊〉 shine before men that they may see your good works glorifie â—â—r father which is in heauen that our holy Apostle likeâ—â—se exhorteth vs saying Whether yee eat or drinke 1 Cor. 10.31 or whatâ—â—uer yee doe doe all to the glory of God Which places shew â—â—ainely thus much that the thing which wee are to seeke â—â—d whereunto we are to bend our selues in our whole life 〈◊〉 â—he glory of God euen that he may be glorified in our â—ortall bodies And the reasons are cleare for first the end wherefore we were created and made was as euen now we heard out of the Prophet the glorie of God that hee might shew his glory in vs and that we againe might glorifie him in the land of the liuing Secondly wee are not our owne but wee are bought for a price and therefore as the Apostle maketh the argument 1 Cor. 6.20 we must glorifie God euen him whose we are in our bodies and in our spirits henceforth we must not liue vnto our selues but vnto him and his glorie That dyed for our sinnes and rose againe for our iustification Gods glorie that must bee the bent of our whole life and the vantage that we must seeke while we are at home in the body Now if yee aske how we are to glorifie God in our life I answer by walking faithfully in the waies of our calling whatsoeuer our calling be by keeping our vessels holy vnto the Lord and pure from all filthinesse of corruption by conforming our wills in all obedience vnto his will and by liuing soberly and righteously and godly in this present world All which our Apostle comprehendeth in a conuersation 1 Pet. 2.12 which becommeth the gospel of Christ And Peter in an honest conuersation where he saith Haue your conuersation honest among the Gentiles that they which speake euill of you as of euill doers may by your good works which they shall see glorifie God in the day of visitation That God may be glorified by vs this is a poynt which we must looke vnto And how may this be by hauing our conuersation honest that is by so walking and liuing as before was mentioned This then should teach vs so to looke vnto our wayes in our whole life that in nothing the Lord be dishonoured by vs. For if the glorie of God should be vnto vs the greatest gaine of our life while we liue herein the body then should we in all things seeke it and by no meanes doe any thing which may be to the impairing of it But doe wee in our whole life seeke the glory of our God as our greatest gaine Doe wee in nothing dishonour our God throughout our whole life If euery man should but looke how faithfully he walketh in the waies of his calling the minister the Lawyer the Physition the Souldier the Tradesman the Merchant the Countrie-man how carefull each of them in their calling are that God may be glorified by them if euery man shall but looke how watchfull he is ouer his owne body that it be not defiled with the corruptions which are in the world through lust what a conscience he maketh of all his waies that they bee framed in all obedience vnto Gods will and how desirous he is to leade a sober a righteous and a godly life in this present world if I say euery man shall but looke into himselfe and search and see how the case standeth with him touching each of these things each man shal finde in himselfe so many things whereby God is dishonoured as that I neede not to presse them to the shame of all that heare them Beloued the thing is too lamentable and too true if we will confesse a truth that whom in our whole life by all meanes we should glorifie against him our whole life is a continuall rebellion For what sin is it whereof if we dulie examine our selues we may not finde our selues guilty Looke vnto the first table Doe wee not trust vnto vncertaine riches and giue much honour to others which is due vnto God alone and so make other Gods vnto our selues besides him Doe not many in the worship of God vse superstitious rites and will-worships which God neuer commanded and so sinne against the second Commandement Doe wee not often abuse the name of God in periuries in blasphemous oaths in speaking of him lightly and vnreuerently and so take his name in vaine Doe wee not prophane the holy Sabbath many of vs with bodily labour on that day many with riotous banquetting on that day many with vnlawfull gaming on that day and most of vs with neglect of such holy duties as on that day were to be performed Looke also vnto the second Table Doe we not neglect nay
namely if Christ be vnto vs both in life and in death aduantage Secondly that the vantage whereof we are to make reckoning in our life is that Christ Iesus may bee glorified by our life And thirdly that the vantage whereof we are to make reckoning in our death is that Christ Iesus may be glorified by our death Now vpon this occasion that hee had said that hee was very indifferent vnto either life or death because Christ was vnto him both in life and in death aduantage the Apostle maketh a little digression and disputeth the poynt whether were better for him to choose life or death And first in this verse hee mooueth the doubt and answereth it in these words And whether c. Which words I know are diuersly read but the words bearing well this reading I follow it as both best opening the Apostles meaning and best sorting with that which followeth Now when hee saith Whether to liue in the flesh ye must vnderstand that to liue in the flesh and to liue after the flesh are much different For to liue after the flesh is to follow the filthie lusts of the flesh and to liue in the flesh is onely to liue in this fraile bodie The doubt then is whether to liue in the bodie were profitable for him and what to choose life or death were best for him And the answere is that he knoweth not what to choose life or death Being in his case in prison a man would haue thought this choise would not haue been hard Yet he being in prison saw such comfort in death and such ioy in life that hee knew not which rather to choose And such loue did hee beare towards the Philippians that weighing the great comfort which hee should haue by his death with the great profite which they should haue by his life he knew not what to choose Whence I obserue first the great loue which ought to bee in the Pastor towards his people and the great desire which he ought to haue of their profite and comfort Euen in case of his greatest comfort ioyned with their losse and heauines it should much perplexe him what to choose his or their present comfort Yee know that of Moses Exo. 32.32 where he prayed the Lord either to pardon his people their sinne or to raze him out of the booke of life And that of Paul Rom. 9.3 where hee wished himselfe to bee separated from Christ for his brethren which were his kinsmen according to the flesh They both knew the one that hee could not be razed out of the Booke of life and the other that hee could not bee seperated from Christ onely therein they shewed how greatly Gods glorie in the peoples good And true is that of the Apostle 1 Cor. 13.5 that Loue seekes not her owne things but the things of others Whence yet I doe not inferre that the Pastor for loue of his people should in case of his saluation wish his own vtter rection rather then that his people should not be gained vnto Christ But this I say that euen in case of his and their saluation for the loue of his people hee is to be perplexed how soone to wish his saluation by his dissolution because howsoeuer his present comfort should bee gained by his present dissolution yet their saluation should be furthered by his longer continuance in the bodie A poynt which doth not much perplexe many Pastors For too many such there are as neither caring for their own saluation nor their peoples looke onely to fleece them but neuer care what become of them A point which might be much enlarged but not so fitly in this place If the vrging of it might concerne any here I beseech them in the feare of God to thinke further of it with themselues The second thing which here I obserue is this that if we bee at peace with God and keepe faith and a good conscience whatsoeuer our outward state be we haue such comfort and ioy on euery hand that neither we desire to die in respect of the griefes of this life nor to liue in respect of any feare of death The example of our Apostle is proofe enough to this purpose He lay in prison and of the brethren none assisted him but all forsooke him and many practised much against his constancie and against his life so that his outward state was very hard and such that in respect of the griefes of his life he might haue desired death and againe in respect of the feare of death hee might haue desired life Yet euen then such ioy and comfort he found on euery side which way so euer hee lookt to life or death that hee knew not whether of them to choose And where was the reason Though his case were hard yet hee was at peace with God and had faith and a good conscience Farre otherwise it is with many in our daie who see nothing but matter of discontentment and discomfort both in life and in death If either promotion fall not vpon them according to their desire or if crosses fall vpon them otherwise then they desire then they grow male-contented they care not to liue and yet they ioy not in death Such are they that minde earthly things but minde not the things of God Let vs seeke to be at peace with God let vs trust perfectly in Christ Iesus let vs keepe a good conscience in all things and this shall make both life and death comfortable vnto vs. LECTVRE XVIII PHILIP I. Verse 21. And whether to liue in the flesh were profitable for me and what to choose I know not NOw vpon this occasion that hee had said that he was verie indifferent vnto either life or death because Christ was vnto him both in life and in death aduantage The Apostle maketh a little digression and disputeth the poynt whether were better for him to choose life or death And first in this verse hee mooueth the doubt and also answereth it in these words And whether c. And secondly hee bringeth reasons for either part first that in respect of himselfe it were better for him to choose death verse 23. Secondly that in respect of the Philippians it were better that hee chose life verse 24. So that the strait was hard whether for his owne greater good he were now to chuse death or for their greater good he were to chuse longer life The words where the doubt is moued are diuersly read but they bearing well this reading I follow it as both best opening the Apostles meaning and best sorting with that which folâ—oweth The doubt is whether to liue in the flesh or in the bodie were profitable for him and what to chuse life or death but was in a wonderfull strait betweene the two Being in his case in prison a man would haue thought this choise would not haue beene hard Yet he being in prison saw such comfort in death and such ioy in life that he knew
not which rather to chuse And againe such a loue he did beare towards the Philip. that weighing the great comfort which hee should haue by his death with the great profite which they should haue by his life he knew not what to chuse that which should be to his greater comfort or that which should bee to their greater profite Whence first I obserue the great loue which ought to be in the Pastor towards his people and the great desire which he ought to haue of their profite and comfort Euen in case of his greatest comfort ioyned with their losse and heauinesse it should much perplexe him what to chuse his or their present comfort and good Exo. 32.32 Ye know that of Moses where he prayed the Lord either to pardon the people that had sinned or to raze him out of the booke of life and that of Paul Rom 9.3 where hee wished himselfe to be separated from Christ for his brethren which were his kinsmen according to the flesh They both knew the one that he could not bee razed out of ahe booke of life and the other that hee could not be separated from Christ but therein they shewed abundantly how greatly they loued their people and desired their saluation Neither yet doe I here teach that the Pastor for loue of his people should in case of his saluation wish his owne vtter reiection rather then that his people should not be gained vnto Christ But this I say that euen in case of his saluation and theirs for the loue of his people hee should oftentimes bee perplexed how soone to wish his saluation by his dissolution because howsoeuer his present comfort might be gained by his present dissolution yet their saluation may bee furthered by his longer continuance in the bodie A point which doth not ouermuch perplexe many Pastors in our day for too many such there are as neither caring for their owne saluation nor for their peoples looke onely to fleece them but neuer care else what become of them Which point might be much enlarged if the place were conuenient If the pressing of it might concerne any here I beseech them in the feare of the Lord to thinke farther of it with themselues The second thing which hence I obserue is this that if we be at peace with God and keepe faith and a good conscience whatsoeuer our outward state be we haue such comfort and ioy on euery side that neither we desire to die in respect of the griefes of this life nor yet to liue in respect of any feare of death The example of our Apostle is proofe enough to this purpose He lay in prison for the defence of the gospell wherein none of the brethren assisted him but all forsooke him and many practised much against his constancie and against his life so that his outward state was very hard and such that in respect of the griefes of his life hee might haue desired death and againe in respect of the feare of death hee might haue desired life Yet euen then which way so euer he lookt to life or death such ioy and comfort hee saw in both as that neither the griefes of life made him to wish death nor the feare of death made him to wish life And where was the reason Though his case many waies were hard yet was hee at peace with God through Iesus Christ his Lord he was strong in the faith of Christ Iesus whom God set forth to be a reconciliation through faith in his bloud and he had the testimonie of a good conscience that in all simplicitie and godly purenesse he had his conuersation in the world And therefore neâ—ther for the griefe of life nor for the feare of death wished he the one or the other but as either might make more for Gods glory he was indifferent vnto either Farre otherwise it is with many in our day who see no thing but matter of discontentment and discomfort both in life and in death for so it is with many of vs that if either promotion fall not vpon vs according to our desire or if crosses fall vpon vs otherwise then we desire then we grow male contented we take no ioy in our life and sometimes we hasten our owne death And againe many of vs if any way we be summoned vnto death by sicknes by the sword by the pestilence or any other way we so shrugg and shrinke for feare of death that like vnto Nabal if we surmise any danger of death by and by our hearts faint and die within vs 1 Sam. 25.37 and we become like stones No comfort or contentment a great many of vs finde either in death or in life but what through griefe of the one and feare of the other wee are often out of loue with the one and with the other And the reason is plaine for it is because we are not at peace with God nor haue the mysterie of faith in a good conscience We feele no comfort in our God through our reconciliation by Iesus Christ wee want a sound and a liuely faith whereby we should take hold of the promises of God made in Christ Iesus and a bad conscience so troubles vs that all is disquieted within vs. And therefore we finde no comfort or contentment in life or in death but discomfort and discontentment in both Will we then finde comfort and contentment in both whatsoeuer our state outwardly be Let vs labour to be at peace with God let vs trust perfectly in Christ Iesus let vs keep a good conscience in all things and this shall make both life and death comfortable vnto vs whatsoeuer our outward estate be both life and death shall be comfortable vnto vs if we haue peace with God and faith and a good conscience And let this suffice to be obserued from the doubt which the Apostle moueth where he professeth that he knowes not what to chuse life or death And why knew he not what to chuse life or death The reason hereof in the words following is said to be because on both sides there were such reasons on the one side to chuse life and on the other side to chuse death that he was in a wonderfull strait on both sides For saith hee I am greatly in doubt or I am in a wonderfull strait on both sides on the one side desiring to be loosed from the prison of this bodie or to depart out of the earthly house of this tabernacle for so the word may be taken actiuely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or passiuely and to be with Christ where he sitteth at the right hand of God which saith he is best of all viz for me neuerthelesse on the other side knowing that for me to abide in the flesh and to liue longer in the bodie is more needfull for you that yee may enioy the fruit of my ministerie The former reason concerneth himselfe and his owne good the latter concerneth the Philippians 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
to be separated from Christ for their sakes Hee saw and knew what was best for himselfe euen that he should abide in the vine whereinto he was ingrafted Yet as a man forgetting or not regarding that which was best for himself he lookt so much vnto the good of his brethren that hee brake out and said Rom. 9.3 I would wish my selfe separated from Christ for my brethren that are my kinsmen according to the flesh And so should it be euen with all of vs wee should not alwaies looke what is best for our selues but also what is most meete and needfull for Gods glory And though as we heard before it were farre better for vs to bee loosed and to be with Christ in respect of our selues then liue in the body yet are we also to looke what is more needfull for Gods glorie and if to liue in the body bee more requisite and needefull for Gods glorie then are wee to desire to be in the body Good for the Church and good for the common-wealth it would bee if men could thus frame their desires not alwaies to runne vpon that which is best for themselues but that which is most for Gods glory and for the good of our brethren For why is it that in Church and in Common-weale things are so farre amisse as they are Wee complaine much and ô things were neuer so badde neuer so much amisse in Church or in Common-weale And where is the cause Euen within our selues Few such parents as was Abraham few such magistrates as was Moses few such ministers as was Paul that so bridle their desires that they preferre Gods glory and the publike good before their owne good The minister now can see and say this were more needfull for the Church but this is better for me more ease for me more commodious for me more pleasant vnto me and blame me not if I most respect that which is best for my selfe indeed the worst for himselfe but the best in his corrupt account The magistrate likewise now can say this and this indeed were best of all for the common good neuerthelesse this is better for mee and neere is my coate but neerer is my shirt and I count him a very foole that is not chiefely wise for himselfe Parents likewise now can say to bestow some of my goods and substance thus and thus were most indeed for Gods glory and for the good of many of Gods children neuerthelesse is more needfull for my children and no man may blame mee if they be the dearest vnto mee if what I haue I keepe for them And thus our desires are carried cleane otherwise then were our Apostles He much desired his owne priuate good but more the glorie of God and the good of others We much desire the glory of God and the good of others shall I say so I wish it might be truely said of many mo that it is but be it so we much desire the glorie of God and the good of others but more our owne priuate good more that which we count best for vs. If then we will haue such things as are amisse in Church and Common-weale amended Minister and Magistrate and all of vs must reforme our desires Howsoeuer this or that were best for the Minister in respect of himselfe yet must hee looke vnto that which is more needful for Gods glorie and the good of his Church and set his desires vpon that Howsoeuer this or that were best for the Magistrate in respect of himselfe yet must hee looke vnto that which is more needfull for Gods glorie and the good of the Common-weale and set his desires vpon that Howsoeuer this or that might be best of all for vs in respect of our selues yet if another thing be more needefull for Gods glorie and the good of others we must looke vnto that and set our desires on that Phil. 2.4 Looke not euery man saith our Apostle on his owne things but euery man also on the things of other men Let vs beloued both Minister and Magistrate and all of vs thus doe and whatsoeuer is most for Gods glorie and for the good of his Church let vs most set our desires on that LECTVRE XX. PHILIP 1. Verse 24. Neuerthelesse to abide in the flesh is more needfull for you 25. And this I am sure of that I shall abide and with you all continue for the furtherance and ioy of your faith 26. That you may more abundantly reioyce in Iesus Christ for me by my comming to you againe ANother thing yet there is which here is to be noted and that is that the Apostle saith that it is more needefull for the Philippians that he liue longer then that hee bee loosed Whence I obserue that the long life of the faith full Pastor is very needefull for the Church and the blessing of God vpon it A plaine proofe whereof we haue in the example of Iehoida touching whom it is said 2 Cron. 24.2.17 That Ioash did vprightly in the fight of the Lord all the dayes of Iehoiada the Priest But after the death of Iehoiada came the Princes of Iudah and did reuerence to the King and the King hearkened vnto them and they left the house of the God of their Fathers and serued groues and idols What a blessing of the Lord was here vpon Ioash the King of Iudah and vpon all Iudah by the life of Iehoiada the Priest So long as hee liued Ioash did that which was good in the sight of the Lord and Iudah walked in the waies of the Lord but when hee was dead then Ioash the King and Iudah with him reuolted from the true seruice of the Lord and fell vnto idolatry And therefore the Lord purposing to visite the iniquities of Iudah Psay 3 2. and Hierusalem vpon them threateneth to take away from them the Iudge and the Prophet that is the Magistrate and the Minister as if he should haue said that he would roote out all ciuill gouernment and all ecclesiasticall discipline from amongst them and bring an vtter confusion and desolation vpon them Is it then a plague of GOD vpon a land to take away their Prophets and their Teachers And is it a visitation of the peoples sinnes vpon them By this then ye see that the continuance of the Pastors life among the people is the blessing of the Lord vpon the people I meane the continuance of the good and faithfull Pastors life For otherwise if the Pastor be an idle sheepe-heard one that despiseth his flocke one that cannot or will not feed the tender Lambes of Christ Iesus leade them forth vnto greene pastures and vnto the soft running waters then surely it is a great blessing of the Lord to deliuer the sheepe from such a sheep-heard to cut him off from feeding his people And therfore the Lord promising in mercie to visite his dispersed flocke speaketh thus vnto them by his Prophet Behold Ezec. 34.10 I come against
the sheepeheards and will require my sheepe at their hands and cause them to cease from feeding the sheepe neither shall the sheepeheards feede themselues any more for I will deliuer my sheepe from their mouths and they shall no more deuoure them As then this is a great mercie of the Lord vnto the flocke of his pasture when the Pastor is an ill one to deliuer them from him and to cause him to cease from feeding them whether by death or how else so euer so is it a great blessing of the Lord vpon them when they haue a good and faithfull Pastor and Teacher to continue his life amongst them for their further growth and encrease in the faith and truth of Christ Iesus This then beloued should teach you how when the Lord blesseth you with a faithfull Pastor you should bee affected towards him and that is thus you should euen pray vnto the Lord for him to continue his life long amongst you by whose life yee haue such a blessing Other duties many towards them on your behalfe are commanded as obedience where it is said Obey them that haue the ouersight of you and submit your selues and loue As where it is said Heb. 13.17 Know them that labour among you and are ouer you in the Lord 1 Thes 5.12.13 and admonish you and haue them in singular loue for their workes sake and maintenance As where it is said Gal. 6.6 Let him that is taught in the word make him that hath taught him pertaker of all his goods Whereunto ye are also to adde this dutie towards them euen to pray for the continuance of their life long amongst you And surely if either ye consider the blessing which ye haue by the enioying of them or the losse which ye haue when such are taken from you yee will see that yee haue great cause to pray for their abiding in the flesh amongst you For what if after such a faithfull Pastor should succeede an idle sheepe heard a greedie wolfe an ignorant hireling a slow-belly a peruerter of the truth a scandalous man for life one whose God is his belly and whose glorie is to his shame as too too often after such light followeth such darkenesse How great cause then should yee haue to waile and lament and with Ieremie to say How is the golde become so dimme While then ye haue them how ought ye to pray for them that long ye may haue them and enioye the benenefits of their labours But how farre otherwise doe wee a great many of vs in many places for so it is with many of vs in many places that if our Pastor be a faithful teacher one that labours amongst vs in the word and doctrine one that keepes nothing backe from vs but faithfully deliuers vnto vs the whole counsaile of the Lord we are so farre from praying for the continuance of his life that by all meanes we labour to make him wearie of his life If wee haue such a Pastor as neither can nor will teach vs in the wholesome word of truth one that will suffer vs to go on in our sinnes and neuer awake vs out of our dead sleepe of securitie one that will sowe pillowes vnder our elbowes and crie peace peace when there is no peace one that will sort himselfe vnto our manners and apply himselfe vnto our humors he is a man fit for vs hee is a milde a soft man and a good companion and wee wish that he might liue for euer with vs. But if our Pastor with the Prophets of the Lord threaten the iudgements of the Lord against vs for our sinnes if with Iohn Baptist hee reproue vs boldly to our faces for such crying sinnes as reigne amongst vs if with the blessed Martyr Steuen in the application of his doctrine hee shall come vpon vs and say yee stiffe-necked of vncircumcised hearts and eares ye haue alwaies resisted the holy Ghost as your fathers did so doe yee If with the Apostle he shall rebuke vs and say O foolish people who hath bewitched you that yee should not obey the truth if hee shall launce our sores vnto the bottome that so we may be throughly healed if he shall wound the heary scalpe of him that goeth on in his wickednesse and lay the axe to the roote of our sinnes him wee can by no meanes endure he is a contentious man a seditious man a schismaticall fellow a troubler of the world away with such a man hee is not worthy to liue vpon the earth Thus the Pastor from whom it were a mercie of the Lord to deliuer vs we loue and like and him in the continuance of whose liue were a blessing of the Lord vpon vs wee cannot away with So greatly are we in loue with our sinnes and ignorance and so little doe we loue knowledg and the things that belong vnto our peace But beloued I perswade my selfe better things of a great many of you As already you do so continue to haue them that labour amongst you in singular loue for their workes sake Let the feete of them that bring you the Gospell of Christ Iesus bee beautifull vnto you Count the life of your faithfull Teachers a blessing of the Lord vpon you and pray yee vnto the Lord when yee haue such a blessing for the continuance thereof vnto you This blessing is as needfull for you as the greatest blessing of this life and therefore reioyce in it and pray for it as the greatest blessing of your life And let this suffice to be obserued from the reasons which made the Apostle doubt what to chuse whether to liue in the bodie or to remoue out of the bodie It followeth And this am I sure of c. In the Apostles narration which began at the 12. verse first the Apostle told vs what successe his bands had already had and then what successe he hoped they should haue Touching the successe which they should haue we haue heard that the Apostle certainly looked for and hoped that they should turne to the saluation of his soule through his constancie in his bands whether it were in life or in death But what should be the successe of his bands touching the saluation and deliuerance of his bodie The Apostle now tells the Philippians that namely he knew certainely that he should liue be deliuered out of prison be restored to them againe And withall he tels them wherefore God would now deliuer him haue him yet to liue longer which was for these two ends 1. for their furtherance ioy of their faith .i. that by his ministerie they might be confirmed in the faith thereby haue their ioy increased 2. that they might more abundantly reioyce c. .i. that they seeing the mighty power of Christ in deliuering him from the mouth of the lion might more abundantly reioyce in Christ the author of his deliuerance for deliuering him and for bringing him againe to them The first
thing which here I note is that the Apostle saith that he was sure of this that he should abide in the flesh and continue with all the Philippians yet for some time longer Whence I obserue that the Apostle in his first imprisonment at Rome was deliuered and restored vnto the Churches which before he had planted which I do the rather gather hence for that the two words which the Apostle vseth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shew that he knew so certainly that he should be deliuered as hee could not otherwise but by the reuelation of the spirit And in the Epistle to Timothie in plaine words he professeth 2 Tim. 4.17 that he was deliuered out of the mouth of the lyon meaning of Nero. And the ecclesiasticall stories beare witnesse that after his first imprisonment by the space of ten yeares or thereabouts he preached the gospell and then returning to Rome againe was slaine by Nero about the 14. yeare of his reigne Which may serue to encourage the faithfull thus farre in their troubles that whatsoeuer be their troubles if it bee for his glory the Lord will deliuer them As he did with Paul so will he doe with vs as our farther tryall or present deliuerance shall be for his glory so will he try vs or deliuer vs. Let vs therefore in troubles be of good courage and let vs assure our selues of deliuerance if it be for his glory Onely let vs as himselfe exhorteth call vpon him in the day of our trouble Psal 50. and then his promise is we neede no reuelation for it that he will deliuer vs alwaies this condition vnderstood if our deliuerance bee for his glory And what else is it that we should desire but that he may be glorified in our bodies whether it be by life or death The second thing which here I note is the end wherefore he saith hee should abide and with them all continue which was for their furtherance and ioy of their faith that their faith by his ministerie might be furthered and so their ioy in the Holy Ghost increased Whence I obserue wherefore the Christians life in generall and the Ministers life in particular is preserued and continued here on earth and that is the Christians life in generall is preserued and continued for the glory of the Lord and the Ministers life in particular for the good of Gods church and of that people ouer whom they are set Be of courage Paul said the Lord vnto him Act. 23.11 for as thou hast testified of me in Ierusalem so must thou beare witnesse also at Rome as if hee should haue said howsoeuer the Iewes practise against thy life in Ierusalem yet feare not I must yet haue farther glory by thy life as thou hast testified of me in Ierusalem and there brought â—lory vnto my name so shall thy life be preserued and conâ—â—nued to the farther glory of my name by thy testimonie of be at Rome And so is euery Christian when he is deliuered â—â—om any perill of sicknes enemies or the like to resolue â—ith himselfe that his life is preserued and continued for â—he farther glory of his God and euery Minister in partiâ—ular that his life is preserued and continued for the farther â—ood of Gods church and for the profit of his people by â—he worke of his ministerie The point is cleare enough â—nd needeth not any large confirmation This may serue first for the instruction of all Christians â—n generall and of the Ministers in particular Of all Christians in generall to teach euen all of vs to liue vnto the Lord and to the glory of his name to liue to doe good This is the end wherefore our life is preserued and continued here on earth and this being the end in our whole â—ife we are euer to be looking vnto this end Of Ministers â—n particular to teach them to spend willingly their whole strength and their life in the worke of their ministerie for the edification of the Church and the furtherance of their faith ouer whom the Lord hath made them ouerseers This is the end also wherefore they are preserued from all dangers and their liues continued vnto their people and this being the end in their whole life they are euer to be looking to this end What shall we say then vnto such Christians in name as liue vnto themselues and vnto their pleasures As would haue euery bodie to serue their turne and care not for others As desire to liue rather to get goods then to do any good For such there are as so liue as if they were to liue vnto themselues and not vnto the glory of God as if the life of others were to be for their good and their life not for the good of any others as if they were to scrape asmuch vnto themselues as they could not to do any good vnto any other Nay I adde further that such there are as so liue as if in their life they were to serue sinne in the lusts thereof as if they were to liue by the spoile and hurt and losse oâ— others as if they were to flie that which is good and to doe that which is euill And surely such are here iustly reproued as men neuer remembring that the continuance of their life should be for Gods glory or rather as men opposing themselues vnto euery thing that may make for Gods glory What shall we say likewise vnto such in the ministerie as feede themselues but not the flocke as seeke their owne and not that which is Iesus Christs as do more harme by their bad example of life then they doe good by their paines in teaching as either for idlenesse or daintinesse or other like reason will not put their hand vnto the Lord his worke to helpe forward the building of his house nay as destroy the faith of some which were to bee builded vp in Christ Iesus Is this the end wherefore they liue in the bodie wherefore their life is prolonged among their people Nay surely this also serueth for their iust reproofe as men abusing that vse which God giueth them of life But on the other side it serueth for the great comfort of all them be they Christians in generall or Ministers in particular whose life serues for the good of the Church For what greater comfort if wee be Ministers can we haue of our life then that by our life the Saints hearts be stablished in the faith the ioy of the faithfull be fulfilled the Church of Christ Iesus be builded the truth of Christ Iesus be maintained the mouth of all gaine sayers be stopped and our people kept a chaste spouse vnto the Lord Or what greater comfort can we haue of our life whatsoeuer we be then that by our life the Lord be glorified the good of our brethren procured and the common-wealth bettered Surely so may the Minister and euery Christian make account that he liueth if hee liue vnto God and to his brethrens
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
vnto such a life and conuersation amongst men as becommeth the Gospell of Christ that iâ— conformed vnto the doctrine of the Gospell of Christ that profession and conuersation may goe hand in hand together in these words Onely let your conuersation be c. The particulars wherein such a life consisteth and which here aâ— mentioned are three The first constancie in holding and defending the truth of Christ by the power of the spirit signified in these words that yee stand in one spirit that is 〈◊〉 one truth of the Gospell by one spirit The second is vnâ—nimitie and agreement to stand and fight together for thâ— truth through the faith of the Gospell signified in theâ—â— words and in one minde fighting together c. And the thiâ—â— is patience in sufferings and wrongs by aduersaries signified by way of dehortation in these words And in nothing feare c. Where these three are there the life is in a good degree such as becommeth the Gospell of Christ That which iâ— inserted in these words that whether I come c. is to perswade them vnto such a life without all respect of his comming againe vnto them that whether hee come and see them or be absent and heare of them their life bee such aâ— becommeth the Gospell of Christ In that which followeth are set downe motiues to perswade the exhortation especially patience in sufferings and wrongs whereof hereafter Thus much for the generall order and meaning of those words Now for the further and more particular opening of the meaning of these words this that the Apostle in the beginning of his exhortation saith Only let your conuersation c. it may either bee referred vnto that whereof the Apostle spake immediately before and so haue this meaning I say I shall abide and continue yet with you for your furtherance and ioy and reioycing for mee yet whatsoeuer become of mee only looke yee to your conuersation that it bee such as becommeth the Gospell of Christ Or else it may bee referred vnto all that went before and so haue this meaning God hath done great things for you he hath caused his Gospell to be preached vnto you and brought you vnto the fellowship of the Gospell he hath begunne a good worke in you and it is not to be doubted but that he will performe it vntill the day of Christ he hath made you to abound in loue in knowledge and in all iudgement hee hath turned my bands to the furthering of the Gospell for your comfort and he hath appointed to deliuer me out of bands and to restore mee againe vnto you for the furtherance and ioy of your faith and that yee may the more abundantly reioyce in Iesus Christ for mee Only bee not yee wanting vnto that which becommeth you but let your conuersation be such as becommeth the Gospell of Christ Vnto whethersoeuer it be referred yee see what the meaning is Now where it is said in the words following Let your conuersation be the word vsed in the originall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 implieth that they were Citizens of a Citie which is aboue and enforceth this construction Only yee as Citizens of an heauenly Ierusalem carry your selues how as it becommeth the Gospell of Christ that is so that your life be framed after the doctrine of the Gospell and be answerable to your profession But what Would it serue to make a shew of such a conuersation for a time because he was to come againe vnto them that when he came vnto them all might be well howsoeuer their hypocrisie afterwards brake out No in no sort and therefore the Apostle saith Let your conuersation be as it becommeth the Gospell of Christ What because I am to come againe vnto you that yee may deceiue mee only by an hypocriticall shew Nay but that whether I come and see you or be absent and onely heare of you I may heare and see that in sinceritie and truth which I desire Yea but how should they order their conuersation so that it might bee such as became the Gospell of Christ Namely if they ordered it so that if he came he might see and if hee were absent he might heare 1. that they continued or stoodfast for so the word signifieth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 like vnto good souldiers which yeeld no ground but keepe their standing that I say they stood fast in one spirit that is that they abode constant in one truth of Christ by one spirit whereinto they had all drunke 2. That with ioint minds and one accord amongst themselues they fought together for the truth of Christ against the aduersaries of the Gospell not with carnall weapons but with the faith of the Gospell with the shield of faith to quench all the fierie darts of the wicked which here he calleth the faith of the Gospell because it commeth by the hearing of the Gospell preached And 3. that in nothing they feared their aduersaries but couragiously encountred them and patiently endured all wrongs offered by them If the Apostle might heare that thus they stood constant in the truth not cast downe by their aduersaries that thus with one accord they fought together and threw down their aduersaries that thus couragiously they encountred their aduersaries in nothing fearing them this might in part shew that their conuersation were such as became the Gospell of Christ This I take to bee the true meaning of these words thus farre Now let vs see what obseruations we may gather hence for our farther vse and instruction The first thing which here I note is the Apostles exhortation vnto the Philippians in general that they should lead such a life that their conuersation should be such as became the Gospell of Christ Iesus that as they professed the Gospell of Christ so they should lead a life agreeable to the Gospell of Christ Whence I obserue that so many as professe the Gospell of Christ Iesus ought to labour by all meanes to lead a life agreeable to the Gospell of Christ Iesus Which thing our Apostle also sheweth in many other exhortations which he maketh to the like purpose as when he exhorteth the Thessalonians to walke worthy of God who had called them vnto his kingdome and glory 1 Thes 2 12. Where the Apostles meaning is that as God had vouchsafed them this mercie to call them vnto his kingdome and glory so they were to walke worthy of him framing their liues as neere as they could vnto his life who was the engrauen form of his person So that being called by God vnto his kingdome and glory by the preaching of the Gospell we are to labour to walke worthy of God in all godlinesse and righteousnesse So likewise he exhorteth the Ephesians to walke worthy of the vocation whereunto they were called Where againe the Apostles meaning is that as they were called to be Saints in Christ Iesus so they should walke worthy of that calling euen as became Saints in Christ
Iesus Eph. 4.1 So that being Saints by calling we are to labour to be Saints in life and conuersation As then is our calling as is our profession so are we to labor to lead a life agreeable to our calling agreeable to our profession and professing the Gospell of Christ Iesus to lead a life agreeable to the Gospell of Christ Iesus And why The reasons are very cleare As 1. that the Gospell of Christ Iesus be not euill spoken of Tit. 2.5 euen as young women are taught to be discreete chaste keeping at home good and subiect to their Husbands that the word of God be not euill spoken of For what readier way to cause the profane and wicked to blaspheme the Gospell of Iesus Christ then when the Professors of the Gospell liue not according to the Gospell Rom. 2.21.22.23.24 Thou that preachest a man should not steale dost thou steale saith our Apostle thou that saist a man should not commit adulterie dost thou commit adulterie thou that abhorrest Idols committest thou sacriledge thou that gloriest in the law through breaking the Law dishonourest thou God for the name of God is blaspheamed among the Gentiles through you And if it may be said vnto vs thou that professest the Gospell of Iesus Christ doest thou lead a life which becommeth not the Gospell of Iesus Christ shall not the Gospell of Iesus Christ be blasphemed and euill spoken of among the profane Atheists and miscreants of this sinfull world through vs yes surely they shall say vnto vs as the Gentiles did to the children of Israell which poluted Gods name among them EZ 36.20 These are the people of the Lord these are the Professors of the Gospell these be the fruits of their holy profession and of the Gospell amongst them 2. They that professe the Gospell of Christ are to labour to liue agreeably thereunto that they may adorne the Gospell of Christ Iesus in all thing and winne others by their holy conuersation vnto righteousnesse and holinesse Tit. 2.10 euen as seruants are taught to shew all good faithfulnesse that they may adorne the doctrine of God our Sauiour in all things and as Peter exhorteth saying 1 Pet. 2.2 haue your conuersation honest among the Gentiles that they which speake euill of you as of euill doers may by your good workes which they shall see glorifie God in the day of visitation For when they that feare not the Lord shall see our good workes then shall they be brought to glorifie God our father which is in heauen when they shall see that as our profession is holy so our life also is holy then shall they beginne to suspect their owne wayes and to turne vnto the Lord as that place of Peter maketh plaine where he exhorteth the wiues to be subiect to their husbands 1 Pet. 3.1 and why that euen they which obey not the word may without the word be wonne by the conuersation of the wiues Whence it plainely appeareth that by the holy conuersation of them that are religious and godly be they men or women they that haue no good will vnto the word are oftentimes wonne vnto the obedience of the word 3. They that professe the Gospell are to labour to liue as becommeth the Gospel because of the commandement Mat. 5.16 Let your light so shine before men that they may see your good workes and glorifie your father which is in heauen because of the promise as many as walke according to this rule of the Gospell peace shall be vpon them and mercie Gal. 6.16 and vpon the Israel of God because it becommeth citizens of heauen to haue their conuersation in heauen and them that are called to the knowledge of God to walke as the children of God and because it is the lesson which their profession should teach them as the Apostle witnesseth saying T it 2.11.12 the grace of God which bringeth saluation to all men hath appeared and teacheth vs that wee should denie vngodlinesse and worldly lusts and that we should liue soberly and righteously and godly in this present world looking for the blessed hope c. In one word so onely the Gospell is the glad tidings of theiâ— saluation vnto the Professors of the Gospell if their conuersation be as it becommeth the Gospell of Christ and therefore they are to labour that their conuersation be such as becommeth their profession This then may serue for a iust reproofe of many carnall Gospellers in our day For many Gospellers there are by profession but not many that lead such a life as becommeth the Gospell of Christ many there are that professe they know God not many that shew forth the fruite thereof in an holy conuersation such as our Apostle speaketh of where he saith they professe that they know God Tit. 1.16 but by workes they denie him and are abominable and disobedient and vnto euery good worke reprobate So that it may be said of Gospellers as one said of Doctours many Doctours few Doctours many in name few in deed so many Gospellers few Gospellers many in name and few in deed many in profession few in practise many in word few in worke many in tale few in life and conuersation For is it not said of many that make a very great profession of the Gospell and of religion that they are hard men vnmercifull men men that grinde the faces of the poore and sell the needie for shoes as the Prophet speaketh Are there not many such that are noted to be Vsurers Oppressors Extortioners and the like Is it not said of many such that they are as ready to portion and to couenant for their dues with their Pastor as any men that they are as ready to turne their Tenants a grasing as any men that they are as ready to ioyne house to house to lay field to field and to enclose all vnto themselues as any men Is it not said that the complaint of the poore and fatherles and widow is taken vp as much against them as against any men I would it were not said in Gath noised in the secrets of Ashkelon I wish the prophane Atheist the superstitious Papist and the couetous worldling could not iustly twite vs with it Alas beloued do we not see and consider that thus we make our God to be blasphemed our profession to bee slandered and the Gospell of Christ Iesus to be euill spoken of for our sakes Doe we not see and consider that Atheist and Papist and euery earthly minded man makes his vantage of these things and thinkes his owne waies well patronaged by our waies Doe wee not see and consider that by such our life and conuersation the froward and obstinate are hardened the weake are offended and the edge and courage of many much cooled and abated If such spots and staines in our life did only touch our selues yet were we to looke vnto them because without holinesse of life no man shall
see the Lord. But when men seeing that we make a good profession Heb. 12.14 and yet liue nothing accordingly thereunto thereupon take occasion to speake euill of our profession of our religion of the Gospell of Christ Iesus how carefull ought we to be of our life and conuersation Woe to the world saith our blessed Sauiour because of offences it must needes be that offences shall come Mat. 18.7 but wo be to that man by whom the offence commeth And surely if by our life not answerable to our profession wee shall bring a slaunder vpon our religion our profession vpon the Gospell if by our life some shall be weakened others hardened the edge of others abated and others turned out of the good way then woe shall be vnto vs because of such offence in our life I doubt not but such as obserue these things in vs and fill their mouthes with talking of them both are guiltie of as crying sinnes themselues and most iniuriously taxe many of vs of these things But the more ready they are to obserue and to taxe without a cause the more carefull wee are to be that they haue no iust cause of taxing Let vs therefore beloued as we professe the Gospell of Christ so labour to liue as becommeth the Gospell of Christ As the Gospell teacheth vs to be holy so let vs be holy in all manner of conuersation as the Gospell teacheth vs to walke in the light so let vs walke in the light and haue nothing to do with the vnfruitfull workes of darknesse as the Gospell teacheth vs to loue God and one another so let vs loue God aboue all things and our neighbour as our selfe as the Gospell is the Gospell of peace so let vs be at peace with all men as the Gospell is true so let vs speake the truth euery man vnto his neighbour and lie not one vnto another c. Otherwise wee walke not as becommeth the Gospell of Christ In a word let vs not be hearers or professors of the word onely but doers also of the same least wee deceiue our selues Againe as this note may serue for the iust reproofe of such as professe well but liue not so well so may it also serue for a iust defence against the vniust slaunder of our aduersaries who beare the world in hand that holinesse of life is a matter that we neuer vrge that wee make no great reckoning of Your selues haue heard and can witnes how often since this very exercise hath begunne you haue beene vrged to runne forward in the race of righteousnesse and to make an end of your saluation with feare and trembling to labour to be blamelesse and pure and the sonnes of God in the middest of a naughtie and crooked nation to haue your conuersation in heauen to communicate vnto the necessities of the poore and distressed Saints to abound in loue in knowledge and in all iudgement to be filled with the fruits of righteousnesse and to striue to be pure and without offence vntill the day of Christ And now ye heare that if ye haue fellowship in the Gospell your conuersation is to bee as it becommeth of Christ Know them therefore to be of their father the Deuill who was a liar from the beginning and is the father thereof And suffer not your selues to bee deceiued by them who when they cannot otherwise preuaile against the truth fall to slaunder the professors of the truth And let this suffice to bee noted from the Apostles generall exhortation whence ye see that such as professe the Gospell of Iesus Christ should labour by all meanes to lead such a life as becommeth the Gospell of Christ But what will it serue the turne for a time in the presence or company of such and such persons to make a shew of such a life and conuersation as hypocrites doe which doe all that they doe to please men No and therefore the Apostle saith Let your conuersation bee as it becommeth the Gospell of Christ that whether I come and see you or else be absent and onely heare of you I may heart and see that in sinceritie and truth which I desire Whence I obserue that the life and conuersation of such as professe the Gospell of Iesus Christ is to be framed not after the will of man but after the will of God not to please men but to please the Lord that whether man be present or absent their life bee such as it ought to be Gal. 1.10 If I should please men saith the Apostle I were not the seruant of Christ The Apostle speaketh it of preaching the doctrine of the Gospell that if he should apply himselfe to the humors of men and preach things pleasing vnto them he should not please God which tryeth the heart But it may also very well be applyed vnto the life and conuersation of men that if we shall only frame our liues vnto mens likings and for the time only seeke to please them our life shall not be such as becommeth the Gospell of Christ And therefore the Lord himselfe sharply reproued it in Ezechiels hearers where he saith EZek 33.31 My people sit before thee and heare thy wordes but they will not doe them for with their mouthes they make ieasts their heart goeth after their couetousnes Where ye see the Lord taxeth Ezechiels hearers to bee such as when hee preached vnto them sate as his people and hearkened vnto their Prophet carried themselues well in his presence but in their hearts ranne after their couetousnesse and out of his presence made but a mocke of all that he spake vnto them And this was one of the sinnes wherefore the Lord threatned to lay the land desolate and waste Let this then teach vs to beware of hypocrisie It is not for vs to come vnto this place here to kneele vs downe on our knees to knocke our breasts to lift vp our eyes vnto Heauen to sit and hearken vnto the Preacher and when wee goe hence to make a mocke at the things that were spoken or to forget them or notwithstanding whatsoeuer shew of godlinesse we made in the Church in our houses to returne vnto our vomite For what else is this but here to play the hypocrites and here to make a shew of godlinesse the power whereof at home we denie And what is vnto hypocrites but a woe In the ordering therefore of our life let vs not depend vpon mans presence or absence but in a religious feare of the Lord let euery one of vs so walke as becommeth vs knowing that whether man see vs or see vs not yet God seeth vs and considereth all our waies It is the presence and pleasure of the Lord that wee are to looke vnto Let our life therefore and our conuersation be as in his presence and such as may please him howsoeuer wee please or displease men And let this suffice to bee noted touching the qualitie of such a conuersion as
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
of God is decked and beautified more than with all costly iewels and precious ointments whatsoeuer But here it is to be obserued euen from the Apostle in this place of Peter that there is a two fold humilitie and holinesse the one inward the other outward the one of the minde the other to the eye the one true and holy the other ill and hypocriticall Of the outward and hypocriticall humblenesse the Apostle speaketh where he thus writeth vnto the Colossians Let no man at his pleasure beare rule ouer you by humblenesse of minde Colos 2.18 and worshipping of Angels c. For the vnderstanding of which place it is to be vnderstood that there were craftily crept in amongst the Colossians certaine which taught them to worshippe Angels because forsooth it was a point of great arrogancie streight-way to rush into the holy place and to worship God greater humblenes beseemed them then foorthwith to rule into Gods presence and to fall downe before him and to worshippe him Much like vnto those who at this day teach men to vse the intercession of the saints departed this mortalytie and to make their praiers vnto them not boldly and presumptuouslie themselues to enter into the Kings palace before the throne of grace but in all humblenes to prostrate themselues before the saints and their images that so their praiers and supplications through their intercession may bee accepted with God But against such as by such humblenes â—eeke to abuse vs the Apostle plainly warneth vs in this place â—or that this humblenesse is a voluntarie submission not taught â—y God but chosen according to mens owne fantasie The â—nward humilitie and lowlinesse of minde is that whereof Peâ—er here speaketh and wherunto our Apostle in my text exhorâ—eth It is the heart the minde and the soule that God regardeth there must be the seate of humilitie if it be true humilitie The glorie of the true Christian is within and therefore it is said The Kings daughter is all glorious within Psa 45.13 the kings daughter i. the Church and then if thou be a liuely member of the Church thy glory is within and thy outward humility is then good when it proceedeth from within euen from the lowlinesse of the minde And now that you see what it is euen what humility it is that the Apostle exhorteth vnto I beseech you with the Apostle that the same minde be in you that was euen in Christ Iesus that in meekenesse of minde euery man esteem other better then himselfe It is an exhortation which if we shall a little looke into some of those properties which alwaies follow this humblenes of minde wherunto the Apostle exhorteth I feare me we shall finde that we haue either neuer heard of or neuer hearkened vnto The propertie of it is in giuing honour to preferre others Rom. 12.10 as ye haue already heard out of the Apostle and as is further prooued by that parable of our Sauiour Christ vnto the guest when he marked how they chose out the chiefe roomes at feasts Luc. 14.7 Out of both which places it may appeare that he that is truely humbled in matters of honour preferreth not himselfe before others but preferreth others before himselfe But how farre we are from this humilitie the great ambition of men in our daies and great seeking of euery preferment yea of euery petite office in euery towne incorporate would speake if I should hold my peace Nay so farre are we from preferring others before our selues that rather than we will not clime ouer the heads of those that are better than our selues we will vse all bribery and corruption yea out of our false hearts we will deuise all manner of lies and slanders against them and rather then faile we will libell against them It is so and where it is so there wants this humblenesse of minde here spoken of Another property of it is that hee that is humble and aâ— our Sauiour calleth him poore in spirit esteemeth others better than himselfe as the Apostle sheweth vers 3. He standeth not vpon the conceit of his knowledge of his honour of his wealth of his friends If he haue these things hee acknowledgeth them to be the blessings of the Lord but no cause why he should swell with pride or aduance himselfe aboue his brethren But doth not the wealthy rich man treade vnder foote and oppresse with all wrong and violence his poore neighbours Is not the great Scholar and wise man so puft vp with his knowledge that he counts of others little better than fooles Doth not the great man whether it be that he bee great in office or in birth and friends doth hee not disdaine his inferiours and oftentimes make a mocke of them I wish it were not so but if it be so there wants in them this humblenesse of minde here spoken of A third propertie of it is as to humble vs so before God that we willingly acknowledge whatsoeuer good thing wee haue to be onely from God without any merit in our selues so without selfe respects to regard the good of others and of Gods Church For the truely humbled man doth not looke on his owne things as it is in the former verse as so louing them that he careth not for the things of other men but he looketh on the things of other men and whatsoeuer is good for Gods Church that he doth I wish there were no cause of feare that this humblenesse of minde were wanting But who seeth not that the reformation of many abuses is hindred that many godly and Christian exercises are staied that much good many times is left vndone and why Forsooth because such a one moued it because such and such men call for it such and such men like too well of if and therfore rather then please their humours let things stand as they are A thing in practise too too common and what humblenesse of minde where it is so By this which hath already beene spoken I thinke it may appeare how little hitherto we haue hearkened to this exhortation of the Apostle Well I beseech you that whatsoeuer is amisse in this behalfe may be amended Decke yâ—ur selues inwardly with lowlinesse of minde in giuing honour go â—e before another esteem euery man another better then himselfe â—t neither opionion of wisedome puffe you vp or of wealth make you â—ell but submit your selues one vnto another and let the same â—ind be in you that was in Christ Iesus And so I come to my seâ—ond note out of this exhortation 2. In this exhortation I note the inducement which the â—postle vseth to moue them vnto this humblenesse of minde â—hich is the example of Christ Iesus Let the same minde bee â— you that was in Christ Iesus Will ye then haue a reason why â—e should be lowly in minde Christ Iesus whose example is â—erule of our life and whose actions ought to be our instruâ—tions he so humbled himselfe
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
Sauiour in such like paine crie in the bitternes of his soule my God my God why hast thou forsaken me Nay my brethren that which made Christ to be heauie would haue crusht his Apostles in pieces that which made him sweat bloud in the garden would haue sunke them into hell that which made him crie would haue held both men Angels vnder euerlasting woe and lamentation Besides his bodily death therefore and the paines that followed thereupon hee felt in his soule most grieuous paines through the wrath of God which was vpon him for our sins And thus ye see what death he suffered for our sakes when he was made obedient to the death The fruites and benefits which wee receiue by Christ his death are these 1. By his death we are freed from that death which is both of body and soule haue the victory ouer that death which is the reward of sinne as witnesseth the Apostle For our Sauiour by his death hath pulled out the sting of death Heb. 2.14 Rom. 8.1 and on the crosse hath triumphantly said O death where is thy sting ô graue where is thy victorie and therefore when we feele the pangs of death approach wee should not feare but be full of hope considering that our death is now changed by the vertue of Christ his death and is the entrance into an euerlasting â—ife 2. By Christ his death we haue remission and forgiuenesse of our sinnes as saith our Sauiour himselfe where in the institution of his supper Math. 16.28 this my bloud which is shed for many for the remission of sinnes For the remembrance of which his blessed death and fruits of his passion he hath ordained this holy Sacrament of his supper to be continued in his Church for euer In which holy supper the death and passion of our Sauiour is so liuely represented vnto vs a if we had seene it with our eies the bread betokening the body the wine the bloud of our Sauiour Christ the breaking likewise of the bread signifying the breaking of his body with those vnspeakable torments which he suffered and the pouring out of the wine the shedding of his most precious bloud when his blessed side was gored with the speare of a souldier our eating of the bread and drinking of the wine assuring vs of our incorporation into Christ to be made partakers of all the benefits of his passion When ye come therefore to this holy Supper remember that ye are called hither to continue the remembrance of his blessed death and passion vntill his blessed comming againe Repent you earnestly of your manifold sinnes for the remission whereof Christ shed his owne hearts bloud Loue one an other euen as he hath loued vs who laid downe his life for vs. And haue faith in Christ Iesus whom God hath set foorth to be a reconciliation through faith in his bloud By faith in Christ Iesus we receiue remission of our sinnes and all other benefits of his death and passion By loue of our brethren we testifie our loue of God who sent his sonne to be a reconciliation for our sinnes And with the contrition and sorrow of our hearts for our sinnes the Lord is better pleased then with all burnt offerings and sacrifices These are the things which the Lord requireth of vs euen faith repentance and loue and as at all times so at this time especially when we come to the receiuing of these holy mysteries let vs thinke of these things He that eateth and drinketh vnworthily eateth and drinketh his owne damnation crucifying againe vnto himselfe the Lord of glory and King of our peace But hee that examineth himselfe and so eateth of this bread and drinketh of this cuppe is made one with Christ and Christ with him and Christ shall raise him vp at the last day so that he shall neuer see death because he belieueth in him who died for our sinnes and rose againe for our iustification It followeth Euen the death of the crosse The most shamefull death that they could put him vnto Here then is the fourth and last point which I noted in these words which is the kinde of his death whereunto he submitted himselfe The kinde of his death was he was crucified betweene two Theeues where he was mocked of all sorts of men where in feeling of the whole wrath of God vpon him he cried out my God my God why hast thou fâ—â—saken mee where hauing performed all things that were written he said it is finished and so commended his spirit into the hands of his Father Whence 1. we may learne with bitternesse to bewaile our sinnes for which Christ was thus cruelly nailed on the crosse and there suffered the whole wrath of God 2. To crucifie our flesh and the corruption of our nature and the wickednesse of our hearts Gal. 3.24 For they that are Christs crucifie the flesh with the affections and the lusts 3. It may teach vs that when wee suffer any iudgement crosse or calamity in body or in minde wee doe not suffer them as any curses of God but as the chasticements of a louing father For Christ Iesus in his crosse being accursed for vs hath deliuered vs from all curse Beloued let vs thinke of these things mourning for our sinnes mortifying the deedes of the flesh and comforting our selues in the crosse of Christ Iesus who abased himselfe for vs fulfilled the whole law for vs died for our sinnes and was nailed to the crosse for our iniquities O Lord teach vs to humble our selues both before thee and one vnto another teach vs to doe thy will teach vs to die vnto sinne that we may liue vnto thee and daily more and more crucifie the old man in vs that being renued in the spirit of our mindes we may henceforth serue thee in holines and righteousnes all the daies of our life LECTVRE XXIX PHILIP 2. Verse 9.10 Wherefore God hath also highly exalted him and giuen him a name aboue euery name that at the name of Iesus c. IT remaineth now that we proceed from the description of Christ his humility vnto the description of his exaltation into glorie after his humiliation here on earth set downe in these words Wherefore God hath also c. In which words the Apostle 1. in generall setteth downe Christ his exaltation into glory as a consequent or effect following his humiliation and obedience vnto the death when he saith Wherefore â—od hath also c. Him euen Iesus who was crucified him â—ath God raised vnto life set him at his right hand and made â—im both Lord and Christ 2. The Apostle setteth downe a â—ore particular specification and explication of Christ his exâ—â—tation into glorie 1. when he saith and giuen him a name c. Whereby is meant that God hauing raised him from the â—ead hath giuen him such maiestie and glorie in the heauenly â—aces that he hath appointed him Lord ouer all things and â—ade him head vnto the Church
vs. A â—riuiledge only proper vnto Christ that by his sufferings hee â—ould merit at all either for himselfe or for others For of all â—ur afflictions and sufferings that is to be said which Paul saith â—f his afflictions Rom. 8.18 I account saith hee that the afflictions of this â—resent time are not worthy of the glory which shall be shewed vnto â— Where the Apostle plainly renounceth all merit of life â—nd glory vnto his sufferings and afflictions And our Sauiour â—hrist likewise plainly telleth vs that when wee haue done all â—hat wee can euen all that is commanded vs wee must say â—ee are vnprofitable seruants Luk. 17.10 wee haue done onely that which â—as our dutie to doe If when wee haue done all that we can â—ee are vnprofitable seruants if when wee haue done all that commanded vs wee haue only done our dutie then what â—aime can wee make by merit or desert Nay if wee looke â—nto our merits wee shall finde that eternall life is the gift of â—od through Iesus Christ and that wee haue onely deserued â—eath and euerlasting condemnation Iam. 2.10 For whosoeuer keepeth â—e whole Law and yet faileth in one point he is guiltie of all and â—f the condemnation due to the breach of them all Now cerâ—ine it is that in many things wee offend all and that our best â—â—ghteousnesse is but as the menstruous clothes of a woman â—uen the best thing that wee doe is stained with sinne and full â—f vnrighteousnesse so that if wee stand vpon our owne meâ—ts wee see wee must needs perish all Wee must then flie â—rom our selues and renouncing our owne merits rest our â—elues wholly only on the merits of Christ Iesus by whose â—eath and passion wee haue an entrance into glory For his â—assion being the passion of the Sonne of God was both a â—ll satisfaction vnto Gods iustice for vs and worthily deserâ—ed the glory which hee hath purchased for vs and giuen â—nto vs. And let this bee spoken touching the sequele of Christ his passion or the cause of his exaltation into glory â—t followeth Wherefore God c. The second thing which hence I obserued was who exalted him and that is here set downe when it is said God hath highly exalted him Christ then hauing humbled himselfe and beene obedient euen vnto the death God euen the Father of our Lord Iesus Christ raised him from the dead and set him at his right hand in the heauenly places Act. 2.31 So Dauid had said long before saying Thâ—â— shalt not leaue my soule in graue neither shalt thou suffer thine holy one to see corruption Which Peter auoucheth to be spoken of God raising vp Iesus from the dead To this likewise giue all the Scriptures witnesse that God raised vp Iesus our Lord from the dead the Father by the Sonne and the Sonne by the eternall Spirit that was within him Here then is our comfort that he who hath loosed the sorrowes of Christ his death and raised him vp by his power will also giue a good end vnto all our troubles and raise vs vp also by Iesus and set vs with him Many are the troubles of the righteous Psal 34.18 but the Lord deliuereth him out of all And if it be so that thou see not the fruit of this promise in this life but goest to thy graue in mourning vndeâ— the crosse yet know this that hee which hath raised vp the Lord Iesus shall raise thee vp also by Iesus and set thee with him and there wipe all teares from thine eyes and couer thee with the garment of gladnesse But withall let mee giue you this caueat 1 Pet. 4.15 16 Let none of you suffer as a murtherer or as a theefe or as an euill doâ—r or as a busie body in other mens matters But if any man suffer as a Christian pouertie sicknesse persecution imprisonment or what crosse else soeuer let him not be ashameâ— but let him glorifie God in this behalfe For Christ hath also suffered once for sinnes the iust for the vniust that hee might bring vs vnto God and God for our momentanie and light afflictions in that day will giue vs an eternall weight of glory Wherefore as the Apostle doth so I exhort you Let him that suffereth 1 Pet. 4.19 what crosse soeuer it be according to the will of God commit his soule to God in well-doing as vnto a faithfull Creator and hee that loosed the sorrowes of death from Christ shall giue in his good time a good end to all his troubles And thus much touching the second point to wit who exalted him It followeth Wherefore God hath also highly exalted him Where wee are to see in what sense Christ is said to haue beene exalted and not onely so but highly exalted which was the third thing which I proposed hence to be obserued 1. Therefore Christ was exalted when he was raised from the dead when his bodie which was sowen in dishonor was raised vp in glory 2. He was highly exalted when ascending into heauen he was set in the heauenly places farre aboue all principalitie and power and might and domination and euery name that is named not in this world onely but also in that that is to come Thus God exalted â—nd highly exalted Christ Iesus whom the Iewes had crucified Here then first we haue the testimonie of the Apostle for that â—oint of our faith the resurrection of Christ Iesus He made his graue with the wicked as the Prophet had prophesied He was buried and the pit had shut her mouth vpon him Esay 53.9 euen the â—ombe of the earth had enclosed him in but God the third day exâ—lted him raising him from the dead and not suffering his body to â—ee corruption If I thought it needfull further to proue the resurrection of Christ Iesus vnto you his sundry appearances â—fter he rose againe from the dead first vnto Marie Magdalen â—hen vnto the two Disciples that went to Emmaus then to Peâ—er then to all the Disciples together saue Thomas then to all â—he Disciples then to moe then fiue hundreth brethren at â—nce these I say his manifold appearances and many other â—estimonies of holy scripture might at large proue the same â—nto you But my desire rather now is to lesson you in such â—hings as Christ his resurrection may teach vs. First therefore the resurrection of Christ Iesus may put vs â—n minde of this dutie that as he was raised againe from the â—raue wherein he lay dead vnto life so we ought to rise from â—he graues of sinne wherein we lie dead vnto newnesse and â—olinesse of life If yee be risen with Christ saith the Apostle Colos 3.1 â—hen seeke those things which are aboue as if he should haue â—id Christ is risen from the dead if yee be risen with him â—nd lie not still dead in your sinnes then seeke those things â—hich are aboue Where yee see how the Apostle putteth â—hem in
minde of Christ his resurrection so to awaken them â—rom the dead sleepe of sinne vnto holinesse of life More â—laine to this purpose is that of the same Apostle where he thus saith Rom. 6.4 We are buried with Christ by baptisme into his death that like as Christ was raised vp from the dead by the glory of the Father so we also should walke in newnesse of life In which words most plainely ye may see how the Apostle presseth the similitude of Christ his resurrection to proue that we ought to walke in newnesse of life But in this place most worthy our consideration it is how the Apostle maketh Baptisme a resemblance of Christ his death and resurrection and so by an argument from our Baptisme proueth that we ought to walke in newnesse of life By baptisme saith the Apostle we are buried with Christ into his death that at he died for sinne so we by the power of his death should die vnto sinne againe in baptisme we are baptized into Christ his resurrection that as he was raised againe from death vnto life so we should rise from sinne wherein we are dead vnto newnesse and holinesse of life Want yee then motiues to perswade you vnto newnesse of life Behold Christ is risen againe behold we are baptized into Christ his death and resurrection therefore we ought to walke in newnesse of life Art thou then a Christian and yâ—â— wantest thou proofe that thou oughtest to walke in newnesse of life Looke backe into thy Baptisme Wast thou not there visibly receiued into the Church of Christ and communion of Gods saints Wast thou not there sacramentally adopted into the number of the sonnes of God Was not there thy name registred amongst the children of the most high Diddest thou not there receiue presse money to fight vnder the banner of Christ Iesus Diddest thou not there promise vnto the Lord thy God in the congregation of his Saints to forsake the world the flesh the Deuill Did not thy God there make a couenant with thee that he would be thy God and thou againe with him that thou wouldest be his childe Wast thou not there sacramentally borne againe of water and of the spirit as at the first thou wast naturally borne of flesh and of bloud In a word wast thou not baptized into Christ Iesus euen into Christ Iesus dead and risen againe from the dead Wast thou not baptized into Christ his death that thou mightest die vnto sinne Wast thou not baptizeâ— into his resurrection that thou mightest liue vnto God Yeâ— men and brethren if you looke backe into your baptisme yee â—hall finde euery of these things true in euery one of you And â—herefore we bring litle children to be baptized that here they may receiue the seale of that great couenant whereby God is â—heir God and they his people that here they may be visibly â—eceiued into the Church adopted into the sonnes of God â—egistred amongst his children and receiue as it were presse-money to fight vnder the banner of Christ Iesus against the world the flesh and the Deuill that here they may be baptiâ—ed into Christ Iesus euen into the death and resurrection of Christ Iesus And want we yet a sufficient reason to perswade â—s vnto newnesse and holinesse of life Surely we want no â—ufficient reason to perswade vs but yet this reason is not suffiâ—ient to perswade vs and preuaile with vs. The Ministers of God may lift vp their voices and cry daily Eph. 5.14 Awake thou that â—eepest and stand vp from the dead and Christ shall giue thee life They may cry till their hearts bleede within their bodies nay â—hey may cry till the breath goe out of their bodies Know yee â—ot that all yee that are baptized are baptized into Christ his death and into Christ his resurrection that yee might die vnto sinne â—nd liue vnto God But who doth heare Whose hearts are â—o pricked that they cry Men and brethren what shall we doe Sound a trumpet in a dead mans eares he moues not he â—eares not And surely so dead are we in our sinnes that how â—owde and often soeuer the trumpet of Gods voice sound vnto vs a retrait from sinne and wickednes vnto newnesse and â—olinesse of life yet we heare it not we are not at all moued â—herewith O my brethren the very meditation of our bapâ—isme with our selues and the seeing of the same administred vnto others should sufficiently preach vnto vs mortification â—rom dead workes and sanctification in holinesse of life â—specially baptisme being so notable a resemblance of Christ â—is death and resurrection as that it doth most liuely repreâ—ent vnto vs 1. our remission of sins by the death of Christ â—n that our soules are so clensed by the spirit from the filthines â—f sinne euen as the filth of the bodie is washed with water â— our regeneration and new birth by the power of his resurâ—ection in that after the washing by the spirit wee rise againe cleansed by the same spirit Let these things men and brethren sinke deepe into your soules Let the meditation of your baptisme call to your remembrance the death and resurrection of Christ and let all these stirre you vp vnto neâ—nesse and holinesse of life that as he was exalted rising from death vnto life so yee may be exalted rising out of your sâ—â—â— to liue in righteousnes and true holinesse The second thing which Christ his resurrection may teach vs is that our bodies also howsoeuer they be turned into duâ—â— torne of beasts or deuoured of fishes yet shall rise againe at that day For his resurrection is a most certaine and sure pledge of our resurrection and therefore is he called the first fruits of them that sleepe because as in the first fruits which were offered by the law 1 Co. 15.20 all the rest of the corne was sanctified so in Christ his resurrection we haue a most sure pledge of our resurrection But yet this withall thou must note that vnlesse thou haue part in the first resurrection thou shalt neuer haue part in the second .i. vnlesse thou first in this life rise from sinne in newnesse of life thou shalt neuer rise againe after this life into glory but onely vnto euerlasting condemnation which is called the second death Vnto you therefore I say as Paul spake to the Romanes If the spirit of Christ that raised vp Iesus from the dead dwell in you Rom. 8.11 then he that raised Christ from the dead shall also quicken your mortall bodies And by this yet know that the spirit of Christ dwelleth in you if yee mortifie the deeds of the flesh by the spirit and walke after the spirit iâ— newnesse and holinesse of life O striue to haue your second resurrection into glory assured vnto you by your first resurrection in newnesse of life Blessed and holy is he that hath pâ—â— in the first resurrection Apec 20.6 for on such the second death hath no
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
of displeasure feare to be too forward â—n confessing Christ and professing his name and therefore â—raw backe the shoulder and shrinke at euery blast of winde Now the confession which must spring from this root is â—hat Iesus Christ is the Lord the Lord and therefore his hoâ—our not to be giuen to another the Lord and therefore to â—e serued in holinesse and righteousnesse all the dayes of our â—â—fe Thus saith God the Lord Esa 42 5.8 euen he that created the heaâ—ens and spread them abroad c. to wit Christ Iesus I am â—he Lord this is my name and my glory will I not giue to another neither my praise to grauen images Where wee see how our Sauiour Christ both challenged that vnto himselfe to bee the Lord and plainly auoucheth that he will not giue his honour to another Hee then that confesseth Iesus Christ to bee the Lord and yet giueth his honour vnto another doth onely iâ— words confesse that which indeed and in truth he doth deâ—â— Let them looke vnto this that make their praiers and supplications vnto the Saints in heauen that worship images crosses 1 Joh. 2.2 or what reliques soeuer Wee haue an aduocate with the Father Iesus Christ the iust and he is the reconciliation for our sinneâ— He sitteth at the right hand of God and liueth euer to make intercession for vs. Whosoeuer then praieth vnto or vseth the intercession of any other be it Saint or Angell he giueth Christ his glory to another As also he doth who doth worship any other but God and him whom hee hath sent Iesus Christ seeing it is said Thou shalt worship the Lord thy God 〈◊〉 him only shalt thou serue He likewise that confesseth Iesus Christ to be the Lord and yet serueth him not in holinesse and in righteousnesse all the dayes of his life his confession is in vaine because in deed and in truth he denieth that which in words hee doth confesse A sonne honoureth his father Malac. 1.6 and a seruant his master If I thâ— saith the Lord by his Prophet be a father where is mine â—â—nour and if I be a master or a Lord where is my feare Whenâ—â— it is most plaine that feare and obedience to his will beloâ—geth to the Lord. They certainly vnto whom the Lord by his Prophet thus spake confessed the Lord which they plainly afterwards shew taking their reproofe hardly and saying Wherein haue wee despised thy name But because they fearâ— not the Lord whom they confessed because they walked not in his wayes nor kept his commandements therefore theâ— confession was as no confession the Lord regarded them not but his wrâ—th was kindled against them This men and brethren is a thing needfull for vs to looke vnto We would be loth so deeply to be charged as not to confesse Iesus Christ to be the Lord. But if he be the Lord where is his feare Wheâ— wee confesse Iesus Christ to be the Lord wee confesse him 〈◊〉 be the sole rightfull commander of vs and our selues to be his seruants him to haue all power ouer vs and our selues wholly 〈◊〉 be his What meaneth then such neglect of conforming â—ur selues according to his most holy will and of yeelding â—bedience vnto that which daily wee are taught and which â—ee know to be his will If we giue our members as weapons â—f vnrighteousnesse vnto sinne which should be as weapons â—f righteousnesse vnto God whatsoeuer confession we make â—ee are the seruants of sinne we are not the seruants of Christ â—â—e Lord and wee are like to those or whom I spake before â—â—at professe they know God but by their workes doe denie â—im O my brethren if yee did indeed confesse Iesus Christ to â—e the Lord your soules would be filled with gladnesse when our mouthes were filled with this confession yea your very â—earts would be warme within you when your tongues were â—â—us talking that Iesus Christ is the Lord your wils would be â—amed to his will your feet would reioyce to come into the â—ourts of his house and to runne the way of his commandeâ—ents Iesus Christ is the Lord denie him not before men Luk. 12 9. â—or he that shall denie him before men shall be denied before â—he Angels of God And certainly hee beleeueth not that â—ares not confesse him Iesus Christ is the Lord confesse â—im so to be and giue not his honour to any other to men or Angels much lesse to stockes or stones Confesse him to be â—he Lord and serue him in holinesse and righteousnesse all â—he dayes of your life This confession becommeth the Saints â—f God and this is a good confession before God And euer â—emember that that they which will not now thus confesse â—esus Christ to be the Lord shall then in that last and great â—ay be forced to confesse that Iesus Christ is the Lord when he shall iudge his enemies on euery side and render to the wicked according to the wickednesse of their wayes Vnto the glory of God the Father Here is the issue of all â—uen of our subiection vnto Christ and of our confession that â—esus Christ is the Lord. All this redoundeth to the glory of God the Father for he that honoureth the Sonne Joh. 5.23 honoureth â—he â—ather and he that honoureth not the Sonne honoureth not the Father for the Father is in the Sonne and whatsoeuer is done vnto the Sonne is done also to the Father Let vs theâ— so subiect our selues vnto Iesus Christ let vs so confesse his to be the Lord as already wee haue beene taught God hath created vs Esa 43.7 formed vs and made vs for his glory Seeing theâ—â— our subiection vnto Christ Iesus and our confession or be glorious name in such sort as hath beene taught is vnto the glory of God the Father let vs be subiect vnto him in all obedience to his will and let vs out of an vnfained faith confesse that he is the Lord euen our Lord. LECTVRE XXXII PHILIP 2. Verse 12. Wherefore by beloued as yee haue alwayes obeyed or as in my presence only but now much more in 〈◊〉 absence c. WHerefore my beloued c. In these word now following wee haue the conclusion oâ— the Apostle his exhortation vnto the Philippians set downe by way of applying Christ his humilitie and obedience vnto his Father vnto their vse and instruction and consequently vnto ours In this conclusion of the Apostle his former exhortation the Apostle againe exhorteth the Philippians and in them vs first vnto humble obedience towards God vers 12.13 secondly vnto humble and modest conuersation towards our neighbour vers 14.15.16 and thirdly he addeth as a reason why he thus exhorteth them the comfort and ioy which they shall bring vnto him in the day of Christ if they so walke as he exhorteth them vers 16.17.18 In the first exhortation which is vnto humilitie and obedience or humble obedience towards God wee haue first to consider the
exhortation it selfe vers 12. secondly the reason thereof vers 13. The exhortation of the Apostle vnto the Philippians and in them vnto vs is that wee would runne forâ—ard in the race of righteousnesse which leadeth vnto saluaâ—â—on with all humblenesse of minde and in all obedience vnâ—â— God for when the Apostle saith make an end of your owne â—â—luation therein he exhorteth thus much in effect that as we â—aue begun in the spirit so we would goe forward and make â— end in the spirit as wee haue entred the way of righteousâ—esse which leadeth vnto life so we would perseuere and conâ—â—nue in the same way and follow hard toward the marke for be price of the high calling of God in Christ Iesus For by â—luation the Apostle here meaneth not as often elsewhere he â—oth that glory and immortalitie which is laid vp for vs in â—eauen and which is the end of our calling but hee meaneth â—e whole course of godlinesse which leadeth vnto saluation â—e whole path of a Christian life which God hath ordained vs â— walke in So that when hee saith make an end of your owne â—luation it is as if the Apostle had said let it not seeme enough â—nto you to haue begunne well but continue to walke in â—hose good workes which God hath ordained you to walke â—n as ye haue begunne to walke in the way that leadeth vnto â—luation so make an end therein and runne vnto the end â—he race that is set before you When the Apostle addeth make an end of your owne saluation with feare and trembling hee â—heweth the manner how we must runne in the way of righteâ—usnesse which is set before vs to wit in all humblenesse of â—inde and reuerence Psal 2.11 as dutifull children seruing the Lord â—n feare and reioycing in him with trembling as the Prophet â—peaketh Likewise when he saith So make an end c. thereâ—y he meaneth that wee must runne in this race of righteousâ—esse in all obedience vnto God for so much is implied in the â—ord So as may appeare by the coherence of this word with â—he former whereon it doth depend As yee haue alwayes â—beyed saith the Apostle whom to wit God and his word As yee haue alwayes obeyed God and his word so in the like â—bedience to God and his word make an end of your owne saluaâ—ion with feare and trembling The substance then of the Apoâ—tle his exhortation in this place is this that wee would runne forward in the race of righteousnesse which leadeth vnto saluation with all humblenesse and reuerence and in all obedience vnto God Now besides the substance of the exhortation there are many circumstances whereby the exhortation is amplified and enlarged and which are together with the exhortation to be opened and declared To comprise then the whole in these words of the Apostle I consider these points first the ground whereon the Apostle doth build his exhortation which is the humilitie and obedience of Christ noted in the word wherefore for it is as much as if the Apostle should haue said Seeing such was Christ his humilitie and such his obedience as yee haue heard therefore my beloued follow his example and as yee haue alwayes obeyed c. Secondly the Apostle his kinde intreatie of the Philippians so to winne them to harken to his exhortation in that he calleth them his beloued wherefore my beloued 3. The Apostle his commendation oâ— their former obedience vnto God and to his word that so he might stirre them vp to continue their obedience in these words as ye haue alwaies obeyed to wit God and his word 4. The Apostle his milde insinuation of a change in them now in his absence from that which was before in his presence in these words not as in my presence only c. 5. The Apostle his exhortation to runne forward in the way of righteousnesse which leadeth vnto saluation in these words make 〈◊〉 end c. Lastly the manner how they should runne in this race which is first in obedience vnto God signified in the word so so make an end c. and then with all humblenesse and reuerence signified in these word with feare and trembling These bee generally the points to be obserued out of these words of the Apostle Now let vs a little more particularly looke into each of them and see what Vse wee may make of them Wherefore my beloued In this word wherefore is noted as I told you the ground whereon the Apostle doth builde the exhortation that followeth For it is asmuch as if the Apostle should thus haue said seeing such was Christ his humilitie and such his obedience as alreadie ye haue heard therefore my beloued c. The ground then of the Apostle his exhortation vnto a reuerent and humble obedience towards God in â—â—ding a godly life is the humilitie of Christ and his obediâ—â—â—ce vnto his father The obseruation hence is this that the â—â—militie of Christ and his obedience to his father ought to a sufficient motiue and reason vnto vs why we should run the race of holinesse and righteousnesse that is set before with all humblenesse of minde and in all obedience toâ—â—rds God So the Apostle thought when hee made this the â—ound of this his exhortation and so our Sauiour himselfe â—ought as appeareth by that exhortation vnto the people in â—e end of one of his sermons Mat. 11.29 Learne of mee that I am meeke â—â—d lowly in heart And great reason men and brethren why â—e should so thinke also For wherefore was Christ humbled as it for himselfe Nay hee might still haue kept that glory â—hich he had with the father before the world was and if hee â—â—d not at all descended from the bosome of his father none â—ould any way haue impeached him for the same For it was â—o robbery for him alwaies to be equall with God as our Aâ—ostle speaketh It was not then for himselfe that hee was â—umbled but he humbled himselfe for vs tha the might saue â— which had lost our selues and that hee might reconcile vs â—nto God breaking downe the partition wall that was betwixt â—im and vs by reason of our sinnes So saith the Apostle Paul 1 Tim. 1.15 â—his is a true saying and by all meanes worthy to be receiued that Christ Iesus cmae into the world to saue sinners And so saith S. â—ohn We haue and aduocate with the Father Iesus Christ the iust Ioh. 2.1.2 â—â—d he is the reconciliation of our sinnes Againe Esa 53.9 Why was he obedient vnto the Father to fulfill the law was it for himself Nay be euer did any wickednesse neither was any guile found in his mouth â—t was not for himselfe but for vs that he might redeeme vs â—hich were vnder the law and purchase righteousnesse for vs. So saith the Apostle God sent forth his sonne made of a woman Gal. 4.4.5 â—nd made vnder the law that he might redeeme them which
other places of his Epistles he teaches vs a quite contrary doctrine By grace saith the Apostle are yee saued through faith and that not of your selues Eph. 2.8.9 it is the gift of God not of workes lest any man should boast himselfe In which place see I beseech you how the Apostle setteth downe the grounds of our saluation Grace there is the first ground of our saluation It is God that iustifieth â— saueth vs saluation is his gift as the Apostle here saith â—ut why doth God saue vs Surely in respect of our selues we â—â—e saued freely by his grace according to his mercy In reâ—pect of Christ indeed we are saued by the merits of his death â— passion He hath brought vs with a great price euen with the â—rice of his own precious bloud which he shed for the remissiâ—n of our sins But we our selues haue no part in this paiment â— respect of our selues we are freely through the exceeding â—ches of his fauour and grace towards vs saued Faith that is he next occurent in our saluation Rom. 8.3 by grace we are saued through â—aith For faith is that hand whereby we take hold on saluation â—eached vnto vs by grace Here then yee see how saluation is â—oth giuen taken giuen by God taken by vs. It is giuen â—y God by grace it is taken by vs by faith What then haue â—e no part in the purchase of our saluation No surely faith whereby we are saued and saluation it selfe they are the gift of God What haue our works no interest in the meriting of our saluation No by grace we are saued through faith not any way of our selues nor of our works Why lest any man should boast himselfe For as the same Apostle reasoneth Rom. 4.2 if Abraham were iustified by works he hath wherein to reioyce but not with God Why not with God because to him that worketh 4. or meriteth by his works the wages is not counted by fauour but by debt And â—herefore in another place thus he reasoneth if of grace 11.6 then â—ot of works else were no more grace but if of works then no â—ore of grace or else were worke no more worke So that when the Apostle here saith that by grace we are saued it is euen thereby plaine that we are not saued by our works yet he putteth downe both saying that we are saued by grace not of workes Againe in his Epistle to Tatus Tit. 3.5 God saith he our Sauiour hath saued vs not by the workes of righteousnes which we had done but according to his mercy c. Where againe you see the author of our saluation is God our Sauiour the cause which moueth God to saue vs his mercy not our good works I might here likewise produce the whole disputation of our Apostle in his Epistles to the Romanes and to the Galathians where at large he disputeth the question and plainely resolueth that we are iustified and saued freely by grace through faith in Christ his bloud and not by our works wrought according to the as But I purpose not any large discourse vpon this point By the which already hath beene said yee see how the Apostle is other of his Epistles teacheth cleane another doctrine thâ—â— saluation by works For he teacheth that we are saued freely by grace through faith not of our selues not of works 〈◊〉 out the works of the law How then is the Apostle contrary to himselfe Doth â—e here did vs worke our saluation as if by our works we might merit our saluation and elsewhere tell vs that our saluation a not of works but of grace God forbid that we should so sâ—â— or thinke The spirit whereby the Apostle spake both here and elsewhere is alwaies one and the same and is not changed He is the spirit of truth and directed the Apostle his tongue and pen into all truth so that he is not any where contrary to himselfe but here as elsewhere deliuereth the same truth Looke we then a litle into the words and into the meaning of the words in this place of the Apostle Here then we are to note 1. that it is not simply said worke your saluation buâ— worke out or finish or make an end of your owne saluation For the word here vsed doth properly signifie not simply to workâ— but to worke out to finish to make an end of a thing So it is vsed by the Apostle where he saith Take vnto you the whole armor of God Eph. 6.13 that yee may be able to resist in the euill day and hauing â—â—nished all things stand fast Againe when it is said worke 〈◊〉 or finish or make an end of your owne saluation by saluation is not meant as often else where that price of our high calling that crowne of immortalitie which at the end of our race is laâ—â— vp for him that ouercommeth and continueth vnto the end but by saluation is meant the whole course of a godly life which leadeth vnto saluation So that when he saith Make an end of your saluation he doth exhort vs thus much in effect that as we haue entred the race of righteousnes which leadeth vnto saluation so we would runne on in the same race vnto the end and fully finish our course in doing such good workes as God hath ordeined that wee should walke in them The thing then which hence is to bee noted from our Apostle touching good works is not the merit of our saluatiâ—â— by our works but that good works are the way which God â—â—th ordeined vs to walke in and in doing whereof he would â—ue vs to finish the whole course of our life And this we do â—ost gladly teach euery where and beat vpon in all our Serâ—ons and in all our exhortations Onely we are carefull to â—â—ch you the truth touching good works namely that they â—e not the causes of but the way which leadeth vnto saluatiâ—â— Saluation it is the gift of God giuen vs by Iesus Christ â—â—rough faith in his name So our Sauiour himselfe telleth vs â—â—ing My sheepe heare my voice Job 10.27.28.17.2 and I giue vnto them eternall â—e For as it is another place God gaue him power ouer all â—sh that he should giue eternall life to all them that beleeue in him â—â—luation then is the gift of God giuen by Christ through â—â—th in him it is not any way caused or merited by our works â—t good works are the way which God hath ordeined vs to â—â—ke in vnto saluation And this is plainely proued out of â—e places before alledged for the Apostle in the place to the â—phesians hauing set that downe that we are saued by grace â—â—rough faith not of workes Eph. 2.8.9.10 immediatly after he telleth vs that â— are the Lord his workmanship created vnto good works which â—â—d hath ordeined that we should walke in them Likewise in the â—ace to Titus hauing set that downe that God hath
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
possession thereof Of the like assurance of his saluation our Apostle protesteth saying I 〈◊〉 perswaded that neither death nor life nor Angells c. Wheâ— the Apostle doth not onely speake of a probable perswasion but of such a sure confidence as whereby else where he saith from henceforth there is laid vp for me a crowne of righteousnes c. 2 Tim. 4.8 Neither groundeth he this perswasion vpon any speciall reâ—â—lation but vpon that ground which is common to him 〈◊〉 all the faithfull euen the loue of God in Christ Iesus Noâ— as Iob and Paul not to instance in any others assured themselues of their saluation so we by the power of the same spirâ—â— and vpon the same ground of the loue of God in Christ Iesus may and ought to assure our selues of our saluation Trueâ— is that if our saluation and the certainty thereof stood any way in our selues or depended vpon our workes wee might indeed iustly doubt of our saluation as knowing our selues by reason of our sinnes and iniquities to haue deserued death and damnation But the ground and the foundation of the certainty of our hope is the sure promises of God in Christ Iesus who hath promised in his word eternall life to all thâ—â— beleeue We looke not vpon our selues or our owne works or our owne worthines for then must we needs doubt bâ— we looke vpon him that hath promised euen as Abraham did whose faith we are to follow of whom it is said that her neither did consider his owne body which was now dead â—eing almost an hundreth yeares old neither the deadnesse of â—â—raes wombe Rom. 4.19.20.21 neither did he doubt of the promise through 〈◊〉 beliefe where note how doubting is tearmed vnbeliefe â—â—t was strengthened in the faith and gaue glory to God be â—â—â—g fully assured that he which had promised was also able to â—e it He then being faithfull which hath promised saluatiâ—n to them that belieue in his name we are sure to be saued â—ut what neede we to looke farther for this point then into 〈◊〉 every nature of faith which the Apostles haue defined to â—e such a full assurance that if ye take away assurance ye take way faith For what else doth that meane that the Apostle â—â—metimes calleth faith the ground of things which are hoped for Heb. 11.1 Coloss 2.5 â—â—d the euidence of things that are not seene sometimes a stedfast â—â—th sometimes a full assurance Rom. 4.21 Iam. 1.6 sometimes an assurance without â—uering and sometimes the anchor of the soule both sure and â—â—â—dfast Let vs draw neere saith the Apostle with a true heart assurance of faith sprinkled in our hearts from an euill conscience Heb. 6.19.10.22.23 â—d washed in our bodies with pure water Let vs keepe the profesâ—â— of our hope without wauering for he is faithfull that promised â—oth the Apostle exhort vs vnto an assurance of faith vnto hope without wauering resting vpon his promises that is â—â—thfull and true Surely if we ought thus to belieue if wee â—â—ght thus to hope and that vpon this ground that hee is â—â—thfull that hath promised then may we and ought to assure â—â—r selues of our saluation Whether then wee looke vpon â—e examples of holy men in the Scriptures or vpon the sure â—omises of God in Christ Iesus made in the Scripture or vpâ—â— the nature of faith in the writings of the Apostle still we â—ll finde that we ought not to doubt but certainely to assure â—â—r selues of our saluation through a sure and stedfast faith in â—hrist Iesus who hath promised life and saluation to all them at beleeue in his name This then may serue for the confutation of that vncomâ—â—rtable doctrine of the Papists where they teach that withâ—â—t speciall reuelation no man ought or can assure himselfe 〈◊〉 faith of his saluation The erroneousnesse of which doâ—trine though it hath beene fully manifested by that which already hath beene said for confirmation of the plaine opposite doctrine which we teach yet for a further clearing of the truth in this point I beseech you in a few words to consâ—â—â— how weake proofes they bring for what they teach Why then I demand may no man without speciall reâ—â—lation assure himselfe by faith of his saluation Because 〈◊〉 man can say my heart it cleane Pro. 20.9 I am pure from sinne Men 〈◊〉 be cleane from sinne saith Bellarmine but no man saith he 〈◊〉 so Lib. 3. de Iustif c. 4. because they that are cleaue cannot certainly know that they oâ— cleane therefore no man without speciall reuelation may assure himselfe by faith of his saluation But see the weaknes of this proâ—â—â— which 1. is grounded vpon a corrupt reading as the teâ—â— the originall sheweth whence the words are thus to be read who can say I haue made my heart cleane and are spoken to 〈◊〉 presse the insolencie of such as thinke to be iustified by thâ—â— owne strength And 2. leaneth vpon a point of mans pâ—â—â— from sinne in this point which plainely contradicteth the holy Ghost both in that text and throughout the whole Scripture which hath concluded all vnder sinne And 3. conâ—â—deth without promises Gal. 3.22 inasmuch as nothing thence can be concluded against assurance by faith of iustification or salâ—â—tion For though no man can say that he hath made his beâ—â— cleane that he is pure from sinne in himselfe or by himselfe yet inasmuch as the holy Ghost witnesseth that by faith 〈◊〉 purifieth our hearts Act. 15.9 1 Ioh. 1.7 and that the bloud of Iesus Christ clenseth 〈◊〉 from all sinne in him and by him through faith in his bloâ—â— we may assure our selues of our iustification and saluation Eccles 9.1 Yea but the Preacher saying that a man speaking saith Belarmine of the iust and wise knoweth not whether he be worthy of loue or hatred but all things are kept vncertaine for the time â— come sheweth thereby that not the iust or wise and so not the faithfull can assure themselues of their iustification or saluation But see the weaknesse of this proofe also which 1. as the formeâ— is grounded vpon a corrupt translation as the originall 〈◊〉 sheweth where the reading is much different from the vulgar and so very obscure both there and in the Greeke that it iâ— an vnfit place for the proofe of such a point And 2. failâ—â— in vnderstanding that of the iust and wise only which is spoken of all both iust and wicked as the next verse where the â—eacher expoundeth himselfe sheweth And 3. prooueth â—ely that no man by outward things in this life knoweth â—hether he be loued or hated of God For so the words are be read that no man knoweth loue or hatred i. whether hee loued or hated of God by all that that is before them By the outward things which happen vnto them Which â—peareth to be most true in that neither the iust onely prosâ—â—er nor the wicked onely
the starres likewise which haue their light from the Sunne doe the like The like also must the sonnes of God doe That light which they haue by their fellowship with Christ Iesus the Sunne of righteousnesse whether it bee the light of the knowledge of Gods will reuealed in his word or the light of the spirit of sanctification all the light that is in them they must communicate to the benefit of their brethren doing good vnto all and turning many vnto righteousnesse And albeit the Ministers of Christ and dispensers of Gods holy mysteries ought especially to be such lights as now wee speake of holding out the word of life vnto others and turning many vnto righteousnesse both by word and by example of life yet wee see that also all the faithfull children of God ought to be such lights as hauing the word of life in them shew plainly that they haue it in that the fruit thereof breaketh forth in them sometimes in word and alwayes in example of life vnto the benefit of their brethren The word of life must be hid euen in the hearts of all the sonnes of God and it they must hold out in holinesse of life and good example vnto their brethren Yea what so generall No exception of country-men of artificers of simple women of poore labourers Must all be lights holding forth the word of life This surely is rather for scholars and Ministers and learned men whose imployment is in that studie and who make that their profession Belike then the Apostle was deceiued for by the Apostle it doth plainly appeare that all the sonnes of God should be lights holding forth the word of life so that from the word of life hid in their hearts as from the root should spring all the fruits of that light which they should communicate vnto the benefit of others True it is that as one starre differeth from another in glory so amongst the sonnes of God some are more cleare and bright shining lights than others some better instructed and taught in the word of life than others for some are ordained to teach some to be taught some by hearing only some both by hearing and reading grow vp in the knowledge of the word of life Yet still this is true that in all the sonnes of God there should be some measure of the knowledge of the word of life whereof they should make shew at least in holinesse of their life and integritie of their conuersation whereby they might draw others vnto God And as it should be so it were to be wished it were But so farre are we from holding out the word of life in holinesse of life vnto others that by our prophanenesse and wickednesse a great many of vs shew plainly that the word of life is not in vs. How ready wee are euery one of vs to runne with another vnto mischiefe to spend the time one with another in excesse and riot and vnthriftinesse to deceiue oppresse wrong reuile and shame one another if wee can hee seeth little that seeth not Againe how slow wee are to prouoke one another to godlinesse and good workes to draw one another out of the snares of the deuill that wee be not taken and holden therewith to stirre vp one another vnto peace and loue and meeknesse and temperance and patience and almes-deeds and brotherly kindnesse and other such like fruits of the spirit who seeth not that seeth ought And if these things be so how can wee thinke that the word of life is in vs Certainly where it is it maketh the man of God so to abound in euery good worke and so to hate euery worke of the flesh so to shine in himselfe and likewise to giue light vnto others that it doth easily appeare that God is in him indeed Take heed therefore lest the light which seemeth to be in you be indeed darknesse Haue light in your selues and communicate the light that is in you one with another Hate the sins of vnfaithfulnesse and the workes of darknesse both in your selues and in others Prouoke one another to godlinesse and to good workes and hold forth the word of life in all holinesse of life one vnto another Remember that yee are lights walke therefore as children of the light It is a title wherein the ministers of Christ Iesus doe worthily glorie that they are the lights of the world Yee see that not they alone but yee also are lights of the world if yee bee the faithfull children of God Striue herein to bee as neere vnto thy God as thou canst that so thy light may shine that there bee no darknesse at all in thee and make it a great part of thy studie and delight by the light that is in thee to bring others out of darknesse into light And let this suffice to bee spoken touching this honor giuen to the saints of God that they are called lights and touching the qualities required in these lights namely that they haue light in themselues and that they communicate it vnto others The last thing which I note in these words is the glorious title giuen vnto the word of God The word of God and the Gospell of Iesus Christ ye see is heere caled the word of life So likewise Peter calleth it when he saith vnto Christ Master Ioh 6.68 to whom shall wee goe Thou hast the words of eternall life So likewise the Angell calleth it where hauing brought the Apostles out of prison hee saith vnto them Goe your way Act. 5.20 and stand in the Temple and speake to the people all the words of this life Now the reasons why the word of God and the Gospell of Christ Iesus is called the word of life are many As first it is called the word of life because by it wee are begotten and borne againe vnto a new life euen a spirituall life in Christ Iesus as the Apostle Peter witnesseth saying 1 Pet. 1.23 Loue one another with a pure heart feruently being borne anew not of mortall seede but of immortall by the word of God Secondly it is called the word of life Rom. 1.16 2 Cor. 2.16 because it is the power of God vnto saluation vnto all them that beleeue and the sauour of life vnto life in them that are saued as witnesseth the Apostle Thirdly it is so called because therein Christ which is our life and who is properly called the word of life is preached and offered vnto vs together with all the benefits of his blessed death and passion Lastly it is so called because it is the lanterne vnto our feet and the light vnto our steps to direct vs in the right way that leadeth to eternall life and saluation Here must all other writings in the world whatsoeuer stand backe No word of life but this nay indeed no word but this for no mans writing whatsoeuer was euer called the word Only the word of God that is the word and that is the word of life I
vnto Saul 1 Sa. 15.22 Hath the Lord as great pleasure in burnt offerings and sacrifices as when his voice is obeyed so I say vnto you Haue we as great pleasure in any outward reuerence that can be done vnto our persons as when the word of the Lord which wee preach vnto you is obeyed No my brethren that 's not the thing which wee vrge albeit that also is by you to be regarded but the principall marke which wee shoot at is that wee may not runne in vaine nor labour in vaine amongst you but that wee may bring you to the obedience of the faith We would haue you to take heed vnto the wholesome word of truth which is able to make you wise vnto saluation and to esteeme of it not as the word of man but as it is indeed as the word of God for howsoeuer wee be sinfull and mortall men of the same mould and metall with your selues that bring you this treasure yet is it the word of life which wee bring you O let it dwell plentifully in you that yee may abound in all knowledge and euery good worke and loue and honour them which faithfully care for your matters LECTVRE XL. PHILIP 2. Verse 21. For all seeke their owne and not that which is Iesus Christs 22. But yee know the proofe of him that as a sonne c. FOr all seeke their owne c. Touching the meaning of which words it is first to bee vnderstood that the Apostle doth not speake in this place generally of all men but of such Ministers of the Gospell as were then at Rome with him What then Did all the Ministers of the Gospell that were then with him Timothee onely excepted seeke their owne and not that which was Iesus Christs No the Apostle I take it is not so to bee vnderstood that hee speaketh vniuersally of all them but because very many did so therefore he saith all seeke their owne c. euen as wee in our common phrase of speech are wont to say that all the world is set vpon couetousnesse because so many runne after riches and all the world is set on mischiefe because so many delight in wickednesse And this manner of speech is not vnusuall in the Scriptures Ier. 6.13 From the least to the greatest euery one is giuen to couetousnesse saith the Prophet and from the Prophet to the Priest all deale falsly Where the Prophets meaning is that very generally these faults raigned and that very many had thus corrupted their wayes not that all vniuersally were such without exception And not to instance in moe Scriptures this wee may often obserue in the Scriptures that in reproofes of sinne all are accused if many haue offended When therefore the Apostle here saith all seeke their owne c. his meaning is that it was growne to be a very generall fault amongst those Ministers of the Gospell that were with him that very many of them sought their owne c. Againe touching the fault noted in them it is to be vnderstood that the Apostles meaning is not that they sought their owne but not that which was Iesus Christs at all for it is very likely that the Apostle doth not here compare Timothee with those that had fallen from the faith and turned aside after the world but with those that did sincerely preach the Gospell of Christ yet were further in loue with the world than they should haue beene The Apostles meaning therefore I take it is that many of those that were with him sought their owne their owne what their owne ease their owne profit their owne honour more than the glory of Christ Iesus They did not simply not seeke that which was Iesus Christs but they did not seeke that so much as they did seeke their owne They looked more vnto their owne ease and pleasure and profit than they did vnto those things which might be for the glory of Christ Iesus and for the increase of his kingdome For it is very likely that the Apostle had dealt with the rest to goe to Philippi to see them and to comfort them and to confirme them in the faith and finding them vnwilling to vndertake that iourney in diuers respects he dealt with Timothee to that purpose Vpon whose prompt minde thereunto aboue the rest hee giueth him this commendation aboue the rest They then whom the Apostle doth here note yee see are of those Ministers of the Gospell of Christ that were then with him The thing which he noteth in them is that they sought and regarded more the profit and pleasure and ease and honour of themselues than the glory of God and the building vp of the Church of Christ Iesus Here then first the Apostle descrieth a notable fault in the Ministers of Christ Iesus which is to seeke their owne and not that which is Iesus Christs to regard more their owne ease or pleasure or profit or honour than the honour of God by preaching the Gospell of Christ Iesus A grieuous fault in them that both by integritie of life and vncorrupt doctrine should draw others vnto God that they should seeke any thing rather or sooner than the honour of God for as our Sauiour saith Matt. 6.23 If the light that is in thee be darknesse how great is that darknesse so I say If they that should be principall light in Gods Church and by the light that is in them should bring others out of darknesse into light if they shall turne aside after the world or preferre any thing before the doing of their heauenly Fathers businesse how great and how grieuous must needs their fault be And yet as grieuous as the fault is how faultie this way haue the Priests of the most high God in the old Testament and the Ministers of Christ Iesus in the new beene at all times The sonnes of Eli Hophni and Phinehas Priests of the Lord â— Sam. 2. they so turned aside after the loue of their bellies and after the loue of their pleasures that they forgat or else cared not for the Law of their God And how often doe the Prophets complaine of such Shepheards as feede themselues and not their flockes In the new Testament the Apostle noted it in Iohn Marke Act. 15 38. that hee departed from him and Barnabas from Pamphilia and went not with them to the worke in Demas that hee forsooke him and embraced this present world and in this place hee notes it seemes many that they sought their owne and not that which was Iesus Christs And if here this fault had staied the harme had beene the lesse But both alwayes there haue beene and still there are euen to this our day many tainted with this fault for not to speake of those monsters of men rather than Ministers of Christ that intrude themselues into this holy calling not with any purpose to worke in the Lord his vineyard but only to feed vpon the portion of the Leuites
making of the ministerie no more but a plaine occupation not to speake I say of these because these are not worthy to liue Of those that doe sincerely preach the Gospell of Christ Iesus are there not many that doe more seeke their owne than that which is Iesus Christs How many are there that doe withdraw their shoulders from this burden as much and as often as they can and take as little paines in this worke as they can And doe not these seeke their owne ease more than that which is Iesus Christs Againe how many are there whose mindes being bewitched with the loue of the world are so carefully occupied about the things of this life that they doe not intend the worke of their ministerie as they should And doe not these seeke their owne profit more than that which is Iesus Christs Againe how many are there that preach themselues rather than Iesus Christ seeking rather their owne praise than that which is of God and studying rather to speake vnto the eare than vnto the heart And doe not these seeke their owne credit and praise rather than that which is of Iesus Christ Againe how many are there which preach Christ rather through strife and enuie than of good will rather in hope of preferment for their paines than of desire to gaine them that heare them vnto Christ rather for any other respect almost than in any zeale of the glory of God And doe not all these seeke their owne rather than that which is Iesus Christs Well it is a fault and a grieuous fault in the Ministers of Christ Iesus in any respect to preferre any thing before the glory and increase of his kingdome whose Ministers they are to seeke either their owne ease or their owne pleasure or their owne profit or their owne honour or any thing else rather or more than the building vp of Christ his Church in faith and in loue and in euery good worke of the spirit Now if this be a fault in them hereby wee are taught what dutie is requisite in the Ministers of Christ Iesus namely so to seeke their owne as that first and principally they seeke that which is Iesus Christs And what is that That is the glory of Christ Iesus the increase of his kingdome the building vp of his Church vnto a spirituall Temple the turning of many vnto righteousnesse the saluation of mens soules This is that businesse which they must first and principally intend and then such other things as may be furâ—herances or at least no hinderances thereunto Our calling and commission is to preach the Gospell of Christ Iesus a woe is vnto vs if wee preach not the Gospell and our Apostle most straitly doth adiure vs vnto this dutie 2 Tim. 4.1 saying I charge thee before God and before the Lord Iesus Christ c. The worke then of our ministerie is the thing that wee haue to looke vnto the thing wherein we must spend our strength and our studie is to doe our heauenly Fathers businesse in begetting men vnto the faith and teaching them the way that leadeth vnto saluation and life euerlasting Wee must not seeke our owne but that which is Iesus Christs Our Sauiour when his mother Mary came and expostulated the matter with him why hee staied behinde them in Ierusalem Know yee not saith he Luk. 2 44. that I must goe about my Fathers businesse Whereby hee plainly teacheth vs that the principall thing wee are to regard is the principall end of our being and calling So that this being our calling and the thing whereunto wee are set apart to preach the Gospell of God wee are by Christ his example to minde this aboue all things else whatsoeuer What then Must a Minister so wholly intend the worke of his ministerie as that he may not care for his familie must he so weyne himselfe from the affaires of this life as that hee may not at all meddle with the things of this life No not so he may and ought to care for his familie 1 Tim. 5 8. otherwise he is worse then an Infidell And againe the Apostle declaring in particular the office of a Minister saith 1 Tim. 3.4.5 he must be one that can rule his owne house honestly hauing children in obedience with all honestie For saith the Apostle if he cannot rule his owne house how shall be care for the Church of God Out of which words yee may obserue the clearing of two points whereof the one is that they may haue house and familie wife and children otherwise how should the Apostle say that the Minister must be such a one as hauing children vnder obedience can rule his owne house honestly The other is that an honest and godly care ouer his owne house and the things that belong thereunto is very requisite in the Minister of Christ Iesus All care then and all seeking of his owne all intermedling with the things of this life is not simply forbid the Minister of Christ but such onely as doth withdraw him from that â—hereon his principall care should be set Hee may seeke his owne so that principally he seeke that which is Iesus Christs for that is the fault here noted that they seeke their owne mâ—re then that which is Iesus Christs and that is the dutie here implied that they ought first and principally to seeke that which is Iesus Christs and then that which is their owne This then is generally to be concluded that neither ease nor pleasure nor profit nor honour nor any thing else should withdraw them from the worke of their ministerie neither in the worke of their ministerie should their eye be set vpon any thing but only vpon the glory of God and the edification of the Church of Christ Iesus and hereon should their zeale be so set that they should be euen eaten vp and consumed therewith The second thing which I note in these words is touching the time when the Apostle noted this fault in the Ministers of Christ It was a fault and a generall fault then in the time of the Apostles in that golden age of the Church when they that were immediately called by Christ Iesus and put apart to preach the Gospell of God taught the wayes of God most perfectly Then euen those Ministers which had beene taught and instructed by the Apostles themselues those whom the Apostles ceased not to put them in minde of their holy calling and of the duties belonging thereunto euen they sought their owne more then that which was Iesus Christs they looked some after their ease some after their profit some after their pleasure some after their honour more than after the high price of their calling in Christ Iesus Which note I doe the rather obserue in particular because of those that are alwayes complaining as of all things in generall that they were neuer worse so of the ministerie in particular that it was neuer worse then now it is For as this is
the humor of very many alwayes to mislike the present state the most and to commend former times though a great deale worse yet a great deale more then the times wherein they liue so if once we come in talke of the Ministerie oh Ministers neuer worse neuer more idle neuer more couetous neuer more ambitious then now they are Yea enter this discourse and yee shall haue many will neuer want matter but the more they talke the more they may of this argument And I wish wee were able to stop their mouthes when they so willingly obserue the generall corruption in the ministerie in our dayes I wish wee were able to say truly that simply they speake an vntruth But I cannot neither is it my purpose to excuse the the faults of our times in the ministerie Bee it therefore true which indeed is true that very many of our coat and calling doe more seeke their owne then that which is Iesus Christâ— is this fault now more generall in the Ministers then euer it was What are Ministers now more idle doe they now seeke their owne ease more then euer they did Doth not the Apostle in his day note Iohn Marke for this fault Act. 15.38 Are they now more couetous doe they now seeke their owne wealth more then euer they did Doth not the Apostle in his day note Demas for this fault Are they more ambitious 2 Tim. 4.10 doe they now seeke after and loue preeminence more then euer they did 3 Joh 9. Doth not the Apostle Iohn in his day note Diotrephes for this fault Oh but if a note were now taken of those that are faultie these wayes not one but very many should bee found faultie each of these wayes As though because the Apostle noted no moe there were then no moe Nay in that the Apostle noteth these of these faults wee know that euen then the Ministers of Christ were tainted with these faults but how generally wee know not But tell me ye that presse this point so hard that Ministers are now worse then euer they were say the most and the worst ye can can yee say more or worse then this that all seeke their owne and not that which is Iesus Christs And said not the Apostle thus much in his day as here we see The Apostle in his day meant it not vniuersally of all neither can yee say it at this day vniuersally of all that all seeke their owne and not that which is Iesus Christs Nay if wee shall speake vnto the point that which the truth is indeed I am perswaded that neuer in any age the number of faithfull Ministers was greater then our age hath and doth affoord neuer moe that with lesse selfe-respects and more zeale to Gods house laboured in the worke of their ministerie then now there doe Iâ— may be that the graces of Gods holy spirit were powred downe in greater measure and abundance vpon some in some times heretofore then now they are and that the word hath beene more powerfull through a greater operation of the holy spirit in the mouthes of some heretofore then now it is as it was no doubt in the time of the Apostles with whom the Lord wrought most powerfully and wonderfully and as happily it hath beene in some since that time yet as I said before I am perswaded that neuer in any time there were moe more enflamed with the zeale of Gods spirit faithfully painfully and sincerely without selfe respects to labour in the worke of their ministerie and to build vp Christ his Church in faith and in loue and in euery good worke then now there are For if we should looke into all succeeding times after the time of the Apostles especially if we should looke into the times since the mysterie of iniquitie beganne to worke in and vnder that man of sinne what else should we finde but idlenesse and couetousnesse and licentiousnesse and ambition and what wickednesse not Hee hath lifted vp himselfe on high 2 Thess 2.4 and hath exalted himselfe against all that is called God or that is worshipped so that hee doth sit as God in the Temple of God shewing himselfe that he is God And what else doth his whole Clergie seeke but the abetting of his pride and the maintaining of his triple Crowne together with such ease and pleasure and profit as followes thereupon So that if euer it were truly said of any that they sought their owne and not that which is Iesus Christs then in my iudgement may it as truly be said of them as of any Thus then yee see that it is not the fault of our time alone that now Ministers seeke their owne more then that which is Iesus Christs but that euen in the Apostles time it was so as also that how generall soeuer the fault now be yet is it not more generall then euer it was but rather the number of them that seeke that which is Iesus Christs more then their owne is now greater then euer it was Take heed therefore men and brethren lest at any time ye be deceiued The Ministers of Christ they ate as beacons on the top of an hill in euery mans eye and euery mans tongue talking of them and what talke of them more common then of branding them with some fault or other thereby to discredit that truth which they preach It is no new thing yee see that Ministers haue their faults and hee is the best that hath the fewest And howsoeuer they tell you that Ministers are now worse then euer they were beleeue them not for if the worst be said that can be there cannot be worse then this that all seeke their owne and not that which is Iesus Christs and thus much said the Apostle in his time The third and last thing which I note from these words is that howsoeuer properly and in the meaning of the Apostle these words in this place be onely affirmed of the Ministers of Christ Iesus yet may they truly be affirmed euen of all men in generall that all men for the most part doe seeke their owne more then that which is Iesus Christs first looking vnto the things of this life and then afterwards vnto the things that belong vnto their peace in Christ Iesus This is a point which needs not long to be stood vpon being so plaine a truth in our owne experience that which way soeuer we cast our eyes vnto high or low rich or poore it cannot be denied For looke into the delights and desires of men and see what it is that they principally hunt and seeke after Are there not many that are so ambitious that they seeke by all meanes possible to be great and to be had in honour of all men And yet how many of them Psal 75. remembring that promotion commeth neither from the East nor from the West nor yet from the South but that God alone putteth downe one and setteth vp another doe first seeke
him now presently and staied him not till either Timothy or himselfe should come vnto them or till hee should certainely know how his matters would go whether he should be deliuered out of prison or no lastly he praieth them to receiue him with gladnesse and to make much of him and such as he is Touching Epaphroditus it appeareth that he was the Minister of the Church at Philippy one that so laboured in the worke of his ministerie as that he approued himselfe very well both vnto the Apostle and vnto the whole Church at Philippy When the Philippians had heard that Paul was taken prisoner at Rome they sent this their Minister Epaphroditus to see him and to carie him some reliefe from them and there to abide with him as it may seeme during his imprisonment and to minister vnto him such things as hee needed Which trust of the Church and duty vnto Paul whilst he faithfully and painefully discharged he fell into a very great and grieuous sicknesse so that he was very neere vnto death euen at deaths doore as we say Yet such was the Lord his mercy towards him neither towards him onely but likewise towards Paul whom his sicknesse had very much affected that he restored him vnto health againe But when hee heard that the Philippians had heard of his sicknesse hee grew full of heauinesse fearing least these two things both Pauls bands and his sicknesse should bring too much griefe and sorrow vnto the Church Being therefore desirous to returne vnto them and againe being very loth and happily not well daring to goe and leaue Paul in prison he was marueilously perplexed what to doe and grew full of sadnes and heauines Which when the Apostle perceiued and vnderstood that the Philippians were much moued at his sicknes he thought it necessarie both for his and their comfort to send him presently vnto them as here he saith I supposed it necessarie c. And this may serue for a generall view of these words Now for a more particular view of these words see how the Apostle least the Philippians should suspect that Epaphroditus had some way not approued himselfe vnto him because he sent him backe before such time as he knew certainely how things would goe with him see I say what great titles he honoureth him withall thereby to witnes vnto them what account he made of him and of his seruice whiles he was with him 1. He calleth him his brother to wit in Christ begotten in one faith by one Gospell vnto one God which is aboue all and through all and in vs all 2. He calleth him his companion in labour as in diuers places hee doth diuers others who laboured with him in the preaching of the Gospel of Christ Iesus and in the building vp of his bodie 3. He calleth him his fellow souldier as also he doth Archippus in the Epistle to Philemon one that fought against spirituall wickednesses as he did and did not onely preach as he did but also suffer troubles and endure manifold tentations as he did 4. He calleth him their messenger whom the whole Church at Philippi sent vnto him to visit him at Rome where he lay in prison for so the word Apostle here vsed in the originall is very well translated in our English Bibles Lastly he saith of him that he was one that ministred vnto him such things as he wanted which I thinke he saith both in respect of that reliefe which he brought vnto Paul from the Philippians and likewise in respect of that great vse which he had of him all the while he was with him Thus then yee see how the Apostle thinking it necessarie to send Epaphroditus home vnto them for such causes as afterwards he mentioneth sendeth him loden with commendations lest happily they should iudge of him at his returne vnto them in any respect otherwise then were meete Now let vs see what notes and obseruations we may gather hence for our vse 1. In the sending of Epaphroditus at this time vnto the Philippians I note the singular great care of the Apostle ouer those whom he had begotten in the faith of Christ Iesus He was now in prison he knew not certainely when or whether he should be deliuered out of prison or no and besides this it seemes that there were very few of the rest that were with him saue he onely and Timothie in whom the Apostle did or could take any great comfort For as we heard a litle before all the rest that were with him surely very many of them sought their owne their owne ease their owne pleasure their owne profit their owne honor c not that which was Iesus Christs not that so much as they sought their owne ease or honour or pleasure or profit or the like Though therefore both Epaphroditus were desirous to goe to them and they likewise desirous to see him yet a man would haue thought here had beene sufficient matter of excuse especially vnto them who ought vnto him not their Minister alone but themselues also Yet such was his loue towards them and such was his care of their comfort that he preferred that before his owne necessitie more regarding their good then his owne neede Now what should this teach vs Surely it should teach euen all the Ministers of Christ Iesus this lesson so to tender their good and their comfort in Christ Iesus ouer whom the Lord hath made them ouerseers as that they should more regard the things that belong vnto their peace then the things that belong vnto their owne estate Yea though they should be offered vp vpon the sacrifice of their faith that is though they should giue vp their liues for an offering vnto the Lord for the confirmation and strengthning of their faith yet should they therein euen be glad and reioyce so that they should not loue their liues vnto the death if so their death might be for a sauing health vnto their people To vrge the necessitie of this dutie or to complaine of the neglect of this dutie though our times require it yet this place is not so fit for it And besides euery where almost our people can tell vs of our dutie and can open their mouthes wide to complaine of our negligence in our dutie But if our care must be such for you that we must care more for you then for our selues what doe yee thinke should againe be your care Surely yee should as new borne babes desire the sincere milke of Gods word your care should be by our ministerie to grow vp in the knowledge of his will and in all obedience thereunto and this yee should more care for then for all the things of this life whatsoeuer Yet care we neuer so much for your sauing health labour we neuer so much to breede the loue of God and of his word in you so to gaine you vnto Christ though we be altogether carelesse in our owne matters and onely carefull that yee may know
continuall fight against their spirituall enemies so the Minister in particular hath a chiefe part in this fight I will not stand to enlarge this point The deuill knoweth that if the shepheard can bee turned out of the way his sheepe will quickly be scattered and if hee can make the Angell of the Church of the Laodiceans to be neither hot nor cold hee will quickly bring the Church vnto his bent And therefore hee bends his full force against them arming both the flesh and the world and himselfe against them to see if hee can ouerthrow them euen as he did against Christ desirous to breake the head whereas his power was limited onely to bruise the heele Now what should this teach vs Surely first it should teach vs this lesson that since wee haue such enemies continually to deale withall therfore we should put on the whole armour of God that we may be able to resist in the euill day and hauing finished all things stand fast for so the Apostle teacheth vs in the last to the Ephesians where hauing set downe what enemies we haue to wrestle against as against principalities against powers Eph. 6.12 c. For this cause saith hee take vnto you the whole armour of God c. Yea but what is this armour of God which may serue as the best armour of proofe against these mightie enemies which we haue to wrestle and encounter withall The Apostle setteth it downe in the same place The girdle wherewithall our loynes must be girded must bee veritie and integritie of doctrine 14. our brest-plate which wee must haue on our brest for the defence thereof must be righteousnesse and holinesse of life 15. the shooes wherewithall our feet must be shod must be the preparation of the Gospell of peace euen a prompt and ready minde to confesse and embrace the Gospell of peace 16. the shield wherewithall wee may quench all the firie darts of the wicked must be faith which as Iohn saith is the victorie whereby wee ouercome the world 1 Ioh. 5.4 17. our helmet for our head must be the hope of saluation purchased by the death passion of our Sauiour Christ Iesus our sword wherewithall to wound our enemie must be the word of God and praier and supplication in the spirit is also a necessary part of our armour if wee will be so thorowly armed that we will be without all gun-shot as they say This is that armour which the Apostle prescribeth vs both to defend our selues and to offend our enemies withall and this armour if wee put on wee shall be able to stand against all the assaults of the deuill for here is armour for the whole body from the head to the foot vnlesse wee will turne our backe vpon our enemie Now consider this men and brethren and lay it vnto your hearts Yee cannot but see by this which hath beene spoken that yee haue great enemies euery one of you to encounter withall yee cannot but see that the whole armour of God is necessary for you if ye will be safe from your enemies If either yee want your helmet and head peece which is the hope of saluation by Iesus Christ or if yee want your brest-plate which is righteousnesse and innocencie of life or if yee want the sword of the spirit which is the word of life or if yee want the girdle of your loynes which is veritie and soundnesse in religion or if yee want your shooes which is a minde prepared and ready to embrace the Gospell of peace or if besides all these things yee be fainting and failing in praier and supplication in the spirit in such parts as these are wanting one or moe yee are disarmed and lie open vnto euery stroke of that enemie which woundeth deadly and euery of whose venewes are as so many stings of death It is the Apostle Iames his aduice Resist the deuill and he will flie from you Iam. 4 7. Would ye then haue your great enemie the deuill to flie from you Yee must not turne your backe and flie from him for hauing no armour as euen now I told you for your backe parts if ye flie he followes and strikes and wounds deadly because there is no armour to keepe backe the force of his stroke If yee will put him to flight yee must stand to him and resist him Now your resistance must be by putting on this armour of God and if the whole armour be not put on the enemie quickly espies his aduantage and there assaults where any part of the armour wants Now will yee know whither to come for this armour of God and where to haue it Come to the word of God and the Gospell of peace there shall yee haue it and there shall ye learne so to put it on that the enemie would he neuer so faine yet shall not be able to hurt you This is that word vnto the reuerent hearing and embracing whereof I doe often exhort you neither can I euer too much exhort you And now againe I tell you that if yee will stand fast in the euill day if yee will be safe from such enemies as wound the soule deadly if yee will as good souldiers so fight that yee will neuer flie then must yee let the word of the Lord dwell in you plentifully for so and so onely yee shall bee mightie through God to cast downe holds and euery thing that exalteth it selfe against God whether it bee the lust of the flesh or the lust of the eyes or the pride of life or whatsoeuer other thing else of the world it be The second lesson which this should teach vs is that if our whole life bee nothing else but a continuall warfare against such mortall enemies then should wee desire to be dissolued and to bee with Christ rather then to continue still in such a vale of miserie where there is continuall fighting After a sore and sharpe fight at Sea or at Land continued by the space of seuen or eight houres or happily a whole day together would wee blame them if then they did desire rest or rather would wee not maruell at them if then they should not desire rest Now the fight which wee maintaine against our spirituall enemies is not onely for the space of certaine houres or dayes but for dayes and nights euen for the whole tearme and course of our life Should it not then seeme a thing maruellous and strange that wee should not desire peace and to haue our warfare at an end Yet who is he that is not loth to lay downe his house of clay Who is hee almost that when death knockes at his doore would not liue a little longer if hee might Yet let mee not here be mistaken for I doe not say this as if I liked of this that men should desire to be loosed from the bonds of this life before the time appointed of the Lord come Nay let the children of
God submit themselues vnto his will who will dislodge them when it seemeth best to his godly wisdome and in the meane time let them this know and therein comfort themselues that howsoeuer their fight bee long and great yet that the Lord hath so done with their enemies as Iudah dealt with Adonibezek Judg. 1.6 euen cut off the thumbes of their hands and feet that is so abated their power and broken their strength that though they continually assault them yet can they neuer preuaile against them This therefore I doe not say as if I liked that any should desire to die before his time appointed of the Lord come but rather to lesson vs in this that when our glasse is runne and our time appointed of the Lord come we should not then be vnwilling to lay downe our liues but rather bee then glad and reioyce that our warfare is at an end and that wee shall be ioyned with our head Christ Iesus A man would thinke wee should greatly desire to be deliuered from these miseries whereunto this life is subiect rather to triumph ouer our enemies then to liue still at the staues end with them rather to raigne with Christ in the valley of blessing where there is peace and ioy and life for euermore then to fight vnder Christ in the valley of teares where hee shall beare away many strokes though not any deadly wounds because his life is hid with Christ in God What then should bee the cause why wee should not most willingly lay downe our liues in the time of death Surely in my iudgement it is because in the time of our health wee minde too much earthly things and set our affections too little on the things that are aboue For if in the time of our health our conuersation were in heauen as it should bee wee would most patiently and willingly looke for the Sauiour euen the Lord Iesus Christ who shall change our vile bodie that it may be fashioned like vnto his glorious bodie and when death approched we would cry with the Apostle Come Lord Iesus come quickly To conclude this point therefore when our time appointed of the Lord comes let vs willingly lay downe our liues and let vs be glad and reioyce that our warfare is at an end And to the end that in the time of death we may do so let our conuersation in the meane time in the time of health be in heauen let vs set our affections on the things that are aboue and not on the things which are on the earth For he longed after all you c. In these words the Apostle setteth downe the cause why he now presently sent Epaphroditus vnto the Philippians and did not stay him till either Timothie or himselfe should come vnto them The cause was as appeareth by the Apostle because Epaphroditus greatly longed it is not said after his owne people and them of his owne familie but because he longed after the Church at Philippi neither so onely but after all the Church at Philippi neither did he onely long after them all but so he longed that he was full of heauinesse till he might come vnto them And why did he so long after them that he was full of heauinesse till he might come vnto them The Apostle saith because the Philippians had heard of his sicknesse Epaphroditus then longed after all the Church at Philippi and was full of heauinesse till he might come vnto them and therefore the Apostle sent him presently vnto them and againe Epaphroditus knew that the Philippians had heard of his sicknes and therefore he longed after them all and was full of heauinesse till he might come vnto them To knit vp then both the causes in one and to gather the summe of all the cause why the Apostle sent Epaphroditus now presently vnto them was because Epaphroditus hauing heard that the Philippians knew of his sicknesse longed greatly after them all and was full of heauinesse till he might come vnto them and comfort them ouer his sicknesse lest they should be swallowed vp of too much griefe for both Pauls bands and his sicknes Here then I note what mutuall loue and affection there should be betweene the Pastor and his people euen the like that was betweene Epaphroditus and his people of Philippi The Pastor his sicknes or sorrow whatsoeuer should be the peoples sorrow and heauinesse of heart and againe the peoples trouble of minde or affliction of bodie should be the Pastors anguish of soule and vexation of spirit So it was betweene Epaphroditus and his Church at Philippi as here we see and so it was betweene Paul and all the Churches at least on his part as himselfe witnesseth saying that such was his care of all the Churches 2 Cor. 11.29 that if any were weake he was also weake and if any were offended he also burned And I wish I could truely instance in the like affection betweene many Pastors and their people in this our day But such examples are not euery where with vs nay in too many places with vs the Pastor cares not if he may haue their fleece though hee neuer see or heare of his people and flocke and againe in too many places the people care not if they may haue their forth in their owne delights and desires though they neuer see or heare of their Pastor Yea so farre are they from this sympathie and mutuall loue and affection one towards another that so the one may haue his profit and the other their pleasure they are not much touched without any further respect either of other Well it should not be so but the ioy of the one should be the ioy of the other and the griefe of the one should be the griefe of the other Now here happily it may be demanded why either Epaphroditus or the Philippians should be so full of heauinesse and take the matter so much to heart seeing his sicknes which was the cause of all this heauinesse came vnto him by the will of God and his gracious prouidence Whereunto in one word I answer that this mutuall heauinesse one for another was onely an argument of their mutuall loue one of another not any argument of their ignorance or doubt of Gods prouidence in his sicknesse Our Sauiour Christ as we read groned in the spirit and was troubled in himselfe Joh. 11.33 and wept for the death of Lazarus This shewed his great loue of Lazarus as the Iewes very well gathered saying behold how he loued him 36. but will any man gather hence that he knew not or doubted of Gods prouidence in his death Nay himselfe plainely said in the beginning of that chapter that that sicknes was not vnto death but for the glory of God that the sonne of God might be glorified thereby So that albeit he knew that his death was by Gods prouidence God so prouiding that his Sonne might thereby be glorified yet such was his loue towards him that
he wept and was much troubled for him Well then Epaphroditus and the Philippians might be full of heauinesse each for other in regard of that loue and tender affection which they had each to other and yet might they well both acknowledge the prouidence of God in his sicknesse which was the cause of heauinesse each in other To the point in generall in one word I say that in that loue which we beare and ought to beare one towards another we may be sorry one for the things that befall vnto another albeit we know certainely of the prouidence of Almighty God therein yet so in loue one towards another we must be sorrowfull one for another that our faith in Gods prouidence must stint our sorrow that it be not exceeding sorrowfull because we know that all things worke for the best for Gods children LECTVRE XLIV PHILIP 2. Verse 27. And no doubt he was sicke very neere vnto death but God had mercy on him and not on him only c. AND no doubt he was sicke c. In these words the holy Apostle 1. confirmeth that report which the Philippians had heard touching their Ministers sicknes that it was no vaine or false reporte but a very true reporte and secondly hee signifieth his recouerie and restoring vnto health That the report which they had heard was true the Apostle doth assure them first affirming his sicknes and no doubt hee was sicke and then the extremitie of his sicknes very neare vnto death In the signification of his recouerie and restoring vnto health which is in the next words the Apostle 1. setteth downe the cause of his recouerie which was Gods mercie but God had mercy on him 2. The extent of Gods mercie herein which was not to Epaphroditus alone but to Paul also and not on him onely but on mee also 3. The cause why the Lord in mercy to Paul also restored him vnto health to wit least he should haue sorrow vpon sorrow i. least his sorow which hee had by his owne bonds and imprisonment should be increased by the death of Epaphroditus their Minister least I should haue sorow vpon sorow The words need no farther opening or explicating being in themselues easie enough to be vnderstood Let vs therefore now see what notes and obseruations we may gather hence whereof wee may make some vse vnto our selues 1. Here we see that Epaphroditus a faithfull seruant of Iesus Christ a painefull Minister of the Church one whom the holy Apostle made that reckoning of that hee called him his brother his companion in labour his fellow-souldier was sick and that very sore sicke Whence I gather this obseruation that the children of God and most faithfull seruants of Iesus Christ are subiect as vnto many miseries and troubles and infirmities of this life so vnto sicknesse and diseases of the body How faithfull a seruant of Iesus Christ Timothy was ye heard a little before vpon occasion of the Apostle his promise to send him vnto the Philippians vers 19. And how subiect he was vnto sicknesse may appeare by that aduise which the Apostle giueth vnto him in his former Epistle vnto him 1 Tim. 5.23 where he aduiseth him to drinke no longer water but to vse a little wine for his stomachs sake and for his often infirmities Of Epaphroditus his sicknesse likewise ye see how plaine testimonie the Apostle giueth in this place Nay what childe of God freed or exempted from bearing of this crosse and drinking of this cuppe What shall wee say then Are not sicknesses and diseases of the body the rodde of Gods wrath a herewithall he doth punish the sinne and rebellion of the wicked Or doth the Lord lay the rodde of his wrath wherewith he punisheth the wicked vpon his owne children and faithfull seruants True it is that sicknesse and diseases of the body are the rodde of Gods wrath wherewith hee punisheth the disobedience and rebellion of the wicked as the Scriptures plainely proue vnto vs. Let that one place in Deuterenomie serue for all the rest where the Lord hauing made great promises of blessings vnto them that obey his commandements afterward threatneth curses and plagues vnto them that will not obey his voice and keepe his commandements And amongst other of those plagues which the Lord would bring vpon them Deut. 28.2.3.15 it is said the Lord shall smite thee with a consumption and with the feauer and with a burning ague and with a feruent heate c. Where ye see plainely that consumptions and feauers and hot-burning agues and such like diseases are reckoned among those plagues and roddes of his wrath wherwith he punisheth the sinnes of that Land 22 or that Countrie or that towne or that people whatsoeuer that wil not hearken vnto his voice nor obey his commandements And may we not iustly feare that the Lord hath taken this rodde into his hand and already begunne to punish vs therewith Looke vnto the disobedience and rebellion and neglect of walking in the waies of Gods commaundements that is generally amongst vs and see whether wee haue not giuen him cause to take this rodde and to punish vs therewith Againe looke vnto such hot agues vnto such sharpe and strange and pestilentiall diseases and sicknesses as are now generally amongst vs and see whether hee haue not begunne to doe with vs as he threatned in his law Surely for our sinnes euen because wee haue not obeyed his voice and done after his commaundements he hath taken his rodde and already begunne thus to punish vs therewith And this rodde of his wrath as wee our selues may see he doth lay euen vpon his owne children and faithfull seruants aswell as hee doth vpon the wicked and vngodly of the earth but yet with this difference Vpon the vngodly he layeth this rodde of his wrath in wrath and displeasure to render vnto them according to the wickednesse of their waies the same rodde also he laieth vpon his children not in wrath but in loue to reforme them and to reclaime them from the wickednesse of their waies Vpon the vngodly he layeth this rodde and the stroke thereof enrageth them against God so that in their sicknesse they are not onely with out all comfort and patience but like vnto cursed Caine they crie my sickenesse is greater then I am able to beare why am I thus what a seuere iudge is this that lieth his hand so heauily vpon me the same rodde also hee lieth vpon his children but he giueth them patience vnder the rodde and strength to beare whatsoeuer he laieth vpon them so that in their sicknes they are comfortable both in themselues and vnto others So that albeit the same rodde lye vpon both yet doth God lay it vpon them with great difference Which yet will better and more plainely appeare vnto vs if wee shall briefly touch some of those reasons why he lieth this rodde vpon his children why his children are visited with sicknesse One reason is as
But we see he vsed no such speech but as it pleased the Lord to vse these meanes in restoring him to health so he with all thankfulnes vsed the meanes and was restored vnto health Let vs therefore know that it is the Lord onely that deliuereth from death and restoreth vnto life and health and that this he doth sometimes without meanes and most commonly by meanes Let vs therefore in the bed of our sicknesse call vpon the Lord and let vs not neglect the meanes which he hath ordeined for the recouerie of our health Let vs onely trust in the Lord and let vs know that if the meanes be helpfull vnto vs it is because of the Lord his blessing vpon them He blesseth the meanes and therefore we are healed by the meanes so that he healeth and therefore we are healed Now what is the cause wherefore the Lord hauing visited vs with sicknesse doth againe raise vs from the bed of our sicknesse and restore vs vnto health This is not for any thing in our selues but for his owne mercies sake as the Apostle plainely sheweth when he saith but God had mercy on him for it is as if he had said but God for his mercies sake restored him vnto health Whence I gather this note that restoring vnto health is a mercy of the Lord. Which is farther proued vnto vs by that song or psalme of thanksgiuing which Ezechias made after his restoring vnto health where he saith Esay 38.17 Behold for felicitie I had bitter griefe but it was thy pleasure to deliuer my soule from the pit of corruption It was thy pleasure or it was thy loue to deliuer my soule c where that is ascribed to Gods loue whence his mercy floweth which in our Apostle is ascribed vnto Gods mercy So that restoring vnto health is a louing mercy of the Lord. What shall we say then When wicked and vngodly men are restored vnto health is this a louing mercy of the Lord towards them Yes surely â—or albeit so their sinne and consequently their iudgement be increased yet this not comming from this mercy of lengthning their daies but from their owne corrupt nature we are to account that health and life and wealth and whatsoeuer else they haue are temporall mercies of the Lord vpon them Howbeit the mercies of the Lord in restoring his children vnto health and in restoring the wicked vnto health are much different His mercy wherein he restoreth the wicked vnto health is a generall mercy whereby he taketh pitie vpon all men proceeding from such a loue as whereby he maketh his sunne to arise on the euill and the good and sendeth raine on the iust and vniust But his mercy wherein he restoreth his children vnto health is a speciall mercy whereby he taketh pitie vpon his children proceeding from that loue wherewithall he loueth vs in Christ Iesus by that the wicked are only restored vnto bodily health by this the children of God are so restored vnto bodily health that farther in soule they are more quickned then before by that the iudgement of the wicked is increased for that they abuse their health whereunto in mercy they are restored vnto the dishonor of God by this Gods name is more glorified in his children for that they vse their health whereunto in mercy they are restored to the praise of the glory of Gods grace In a word by that the wicked are made more inexcusable by this the children of God are made more fruitfull in good works and more assured of Gods loue Albeit then it be a mercy of the Lord both to the godly and likewise to the vngodly that they are restored vnto health for that the Lord might in iustice haue suffered his rod to lie longer vpon them if he had dealt with them in weight and measure yet is it such a speciall mercy proceeding from such a speciall loue which hee vouchsafeth vnto his children in restoring them to health as that the wicked and vngodly haue no part or portion at all therein Is it then such a speciall mercy vnto Gods children that they are restored vnto health Were not death rather a speciall mercy of the Lord vnto them or had not death then beene a speciall mercy unto Epaphroditus Surely it cannot be denied but that it is a speciall mercy of the Lord vnto his children if when he hath exercised them with his rod and prepared them by sicknesse vnto himselfe he take them by death out of the miseries of this life and translate them into the kingdome of his Sonne Ap. 14.13 For so saith the Spirit Blessed are the dead that die in the Lord and why for they rest from their labours and their works follow them They rest from their labors What is that that is by death they are deliuered and freed from such griefes and sorowes and labours and troubles and reuilings and persecutions and hatreds and other manifold calamities wherevnto this life is subiect yea from that grieuious yoke and heauie bondage of sinne which made the Apostle to crie Rom. 7.24 O wretched man that I am who shall deliuer mee from the bodie of this death Againe their works followe them What is that That is their good deeds which they did in the the loue of God and in the loue of his truth after death acompanie them and they receiue that crowne of glory which the Lord in mercie hath promised to all them that loue and feare him walke in his waies So that whether we respect the end of wretched miseries or the perfect fruition of euerlasting happinesse which the children of God haue by death it cannot be denied but death is an especiall mercy of the Lord vnto them And in these respects death then had been a speciall mercy of the Lord vnto Epaphroditus and in these respects I doubt not it was that Paul desired in the former chapter to be dissolued and to be with Christ Phil. 1.23 euen that hee might bee freed from the miseries of this life and that hee might bee ioyned with his head Christ Iesus to raigne with him in his kingdome for euer in the time appointed of the Lord. But as death so likewise life and restoring vnto health is a speciall mercy of the Lord vnto his children because so they are made farther instruments of his glory who hath restored them vnto health For being restored vnto health both they consider the mercifull goodnes towards them and so breake out into his praises who hath done great things for them Esay 38.18 whereas the graue cannot confesse the Lord neither death can praise him but the liuing the liuing as saith Ezechias they confesse him and sing praises vnto his name againe being restored vnto health they consider that the Lord hath reserued them for his farther glory to be manifested in them or by them and therefore their studie and care is so to lead their liues as that Gods name may be glorified in
wee long not for his presence if he be absent generally wee sorow not for his sicknesse if he be sicke generally wee take no such pleasure either in his presence or in his life Nay rather if he be absent we will wish him farre enough and to tarie long enough and if he be sicke vnto death wee will reioyce and be glad at his death So farre short of these Philippians that were but newly planted in the Church and had but lately embraced the truth of Christ Iesus are wee who haue long enioyed the ministerie of the word and the bright light of the holy word of truth For so they accounted that the Apostle could not haue giuen a greater token of loue of them then to send their minister backe againe vnto them and it was the greatest pleasure and ioy of heart that might be vnto them to see their minister againe thorowly well and in good health And surely if we tooke that ioy and comfort in the word that we ought we would take more ioy and comfort in the Ministers of the word then we doe But how the Ministers of the word are to be accounted of we shall see in the handling of the next verse that followeth It now followeth And I might be the lesse sorowfull In these words the Apostle setteth downe a third cause or reason why hee sent their Minister vnto them with such diligence and speede And this cause respected himselfe For it was that hee might be the lesse sorowfull 1. That howsoeuer his sorowes after this should be some for some other things yet they might bee the â—esse when their ioyes were fulfilled by their Ministers presence and when their Minister should againe bee amongst them to labour amongst them In that then that the Apostle saith not and that I might be without sorow but onely and that I might be the lesse sorowfull Hence I gather this obseruation that the children of God are not much to hope nor greatly to seeke in this life to be quit and ridde of all sorow but it is enough for them if their sorowes be abated and if they haue lesse sorow then they deserue and then they are enabled to beare Ioh. 16.33 In the world saith our Sauiour ye shall haue affliction euen many-causes of sorow and griefe and vexation of spirit For so it is ordained that through many afflictions we should enter into the kingdome of God Act. 14.22 aâ— the Apostle saith And therefore our Sauiour Christ saith againe if any man will come after me let him denie himselfe Luc. 9.23 and take vp his crosse daily and follow mee Daily saith he For as one day followeth an other so one crosse followeth in the necke of an other Wee looke and hope for an holy citie Apoc. 21.4 the new Ierusalem where God shall wipe all teares from our eyes and where there shall be no more death neither sorow neither crying neither any more paine But that citie is not here on earth where we be but Pilgrimes it is in our Counâ—rey in heauen where we shall haue an abiding citie where we shall be euer with the Lord. Nay if it were here on earth we would not long for that in heauen Let vs not therefore looke in this life to be without all trouble or sorow or griefe Let vs rather consider how in this life our whole life is stained with many sinnes and how for our sinnes wee haue deserued not only death euerlasting after this life but troubles also and sorowes vnsupportable in this life And then when we see that we are not onely freed from that death by the death of Iesus Christ and by saith in his name but that our sorowes in this life are much lesse then we deserue let vs reioyce in the Lord and comfort our selues in his mercies that our troubles and sorowes are nothing in comparison of that wee haue deserued And againe let vs consider that howsoeuer our troubles and sorowes and griefes be many yet so onely they presse vs as that we are able to say with the Apostle 2 Cor. 4 8.9 We are affected on euerie side yet are we not in distresse in pouertie but not ouercome of pouertie we are persecuted but not forsaken cast downe but wee perish not c. And then when we see that our troubles and sorowes and griefes are no more but such as the Lord hath enabled vs to beare let vs reioyce in the Lord and comfort ourselues in his mercies towards vs who doth not suffer vs to be tempted aboue that wee be able but giueth the issue together with the tentation that we may be able to beare it For surely these are great mercies of the Lord towards vs that our sorowes are so lessened and abated that they are neither such as we haue deserued neither such but that wee are able to beare them by the power of him who doth strengthen vs hereunto And therefore though in this life we be not quite free from all troubles and sorowes yet let vs account this a great mercie of the Lord vnto vs that wee are lesse sorowfull that our sorowes are lesse then the desert of our sins and lesse then he enableth vs to beare But how was it that the Apostle should be lesse sorowfull by sending their Minister Epaphroditus vnto them because by his presence they should haue occasion to reioyce For as by their heauinesse for their Minister his sorow was encreased so againe by their reioycing for their Minister his sorow would be abated Here then we may obserue another notable qualitie of Christian loue and friendshippe Rom. 12.15 which is to weepe with them that weepe and to reioyce with them that reioyce A rule which the Apostle giueth all Christians to obserue keep from which who so declineth may seem therin to crosse euen nature it selfe For naturally we see that the members of our body are so affected one towards an other as that if one member suffer all suffer with it and if one be had in honour 1 Cor. 12.26 all the members reioyce with it How much more should it be so in the mysticall body of Christ Iesus that they who are ioyned together in one faith and in one baptisme should so likewise be ioyned together in loue and affection one towards an other that the sorow of one should be the sorow of an other and the ioy of one should be the ioy of another But I haue had occasion heretofore to obserue this note vnto you and therewithall the great want of this Christian loue in vs one towards another for that we are so farre from this duty as that we weepe and are sorie one at the prosperitie of another and againe laugh and reioyce one at the calamity of another If either by that or this instruction ye be taught in this dutie then practise it and if either by that or this admonition ye see your want in the performance of
this dutie then studie to amend that which is amisse and learne so to be affected one towards another as that ye will reioyce with them that reioyce and againe weepe with them that weepe Againe it may be that the Apostle was sorie that by his occasion their Minister and Teacher was so long absent from them And therefore now when Epaphroditus was sent backe againe vnto them he was the lesse sorowfull But this being onely a coniecture my purpose is not to ground any obseruation thereupon Onely this neither may the example of the Apostle be any president for any to deteine the Minister from his charge neither may the example of Epaphroditus be to any Minister any president to absent himselfe from his charge For Epaphroditus was now absent from his people being sent by them to Minister to the necessities of the holy Apostle so that albeit he was absent from them yet was hee labouring for them euen in the worke of Christ as the Apostle speaketh in the last verse of this chapter How then can this example help them who absent themselues either for idlenesse and their owne ease or vpon other pretences which haue no lawfull warrant Againe his staying there with the Apostle was not so much by the Apostle his deteining of him as by the Philippians charge that he should stay with him and by the sickenesse wherewith God visited him How then can this example bee any warrant vnto them whom deteine Ministers from their charge either for their owne pleasures sake or in some other respect which hath no better warrant I wish that both these men would bee as sorie for deteining Ministers from their charge as it is likely the Apostle was and likewise that the Ministers as sorie for being absent from theâ—r charges as it is likely Epaphroditus was This were a president worthy the following the other is a president without all ground or shadow of any semblance But I purposed onely to touch this by the way Now followeth the Apostle his request for Epaphroditus Receiue him therefore in the Lord c. The Apostle hauing shewed the causes why he sent Epaphroditus vnto the Philippians now commendeth him vnto them and maketh request for him that they would entertaine him at his returne as they ought shewing withall a reason in the next verse why they should doe so In this verse 1. He sheweth how they ought to receiue and entertaine him in particular 2. How they ought to entertaine all Ministers generally being such as he was First touching the entertainment of him in particular the Apostle willeth them to receiue him first in the Lord then with all gladnesse In that he willeth and exhorteth them to receiue him in the Lord his meaning is that they should receiue him not as a priuate friend not as one sent from him whom for his sake they should vse kindly but as the seruant of the Lord and as one sent euen by God himselfe vnto them For herein the Apostle may in part seeme to allude vnto that extremitie of sicknesse whence he could not possibly haue beene deliuered but onely by Gods mercy on him And therefore now he was sent vnto them not so much by the Apostle as by the Lord who onely did saue his life from death Againe in that he exhorteth them to receiue him with all gladnesse his meaning is that as he longed after them all so they should all receiue him with all gladnesse euen with exceeding ioy for his comming vnto them For so the same words that are heere vsed are well translated Iam. 1.2 Here then we are taught how to intreat and entertaine and receiue the Ministers of the Lord first in the Lord that is as seruants of the Lord and sent by God vnto vs. So the Apostle giueth testimonie vnto the Galathians that they receiued him where he saith But yee receiued me as an Angell of God Gal. 4.14 yea as Christ Iesus And that they are so to be honored and accounted of he againe sheweth where he saith 1 Cor. 4.1 Let a man so thinke of vs as of the Ministers of Christ and disposers of the secrets of God And why are they so to be thought of and so to be honoured The reason is plaine they are the Embassadors of Christ Iesus in Christ his stead beseeching vs that we would be reconciled vnto God So saith the Apostle Now then saith he we are embassadors for Christ as though God did beseech you through vs 2 Cor. 5.20 we pray you in Christ his stead that yee be reconciled vnto God Now Embassadors yee know are to be receiued as the Prince from whom they are sent so that the Ministers of Christ are to be receiued euen as Christ Iesus And therefore our Sauiour saith He that receiueth you receiueth me Mat. 10.40 and he that receiueth mee receiueth him that sent mee Againe Embassadors yee know speake not in their owne name but in the Princes name that sent them so that the Ministers of Christ are to be heard as Christ whose Ministers they are And therefore our Sauiour saith He that heareth you heareth me Luk. 10.16 and he that despiseth you despiseth me and he that despiseth me despiseth him that sent me And yet see how hardly we are brought to receiue and harken to this instruction Indeede it grieueth mee to see how the Ministers of the Lord are receiued euen in this auditorie Euery fit opportunitie hath beene taken to put you in minde of these things And what neerer are yee then at the first Are the Ministers of Christ Iesus to be receiued in the Lord and for the Lord Are they the Embassadors of Christ Iesus and therefore to be receiued and to be heard as Christ Iesus How happens it then that some will not at all almost come to heare them that some come so slackly to heare them and that some turne their backs vpon them and will not stay to heare them If the Embassador of an earthly Prince should be vsed in such like sort would not sharpe stormes and sore displeasure follow vpon it And shall the Embassadors of the King of heauen and King of Kings be so vsed and will not his anger and heauy displeasure be kindled at it If we sought our honour we might well goe without it seeing the Lord cannot haue it But we seeke not our owne honour but the honour of him that sends vs euen the honour of Christ Iesus whose word we preach vnto you We would be honored for the words sake and therefore we would haue the word much more honoured And therefore we call you vnto the hearing of the word euen of the word of life euen of the word of your saluation But how preuaile we Those that will not come what should I speake vnto them I iudge them not there is one that iudgeth them Of such as doe come some come so seldome that it may seeme they come when their leisure from other
in comming to him to Rome in bringing with him that releefe which the Philippians sent vnto him and in ministring vnto him in prison such things as he wanted A seruice well called the worke of Christ because commanded by Christ and performed to the seruant of Christ for Christ his sake Againe in that the Apostle in the end of the verse saith to fulfill that seruice c. the Apostle his meaning is not thereby to note any fault in the Philippians as if they had beene any way wanting vnto him but therein he commendeth Epaphroditus his faithfull and painefull performance of that seruice which they if they had beene present with him would haue done but now could not because of their farre distance from him The whole reason is indeed drawne from the commendation of Epaphroditus His commendation is that he took such paines with him and for him that it had been like to haue cost him his life and that hee made not so much reckoning of his life as he did of discharging that trust that was reposed in him and performing that seruice which the Philippians themselues would haue done if they had beene present This I say is the commendation which the Apostle here giueth him and for this cause he willeth them to receiue him in the Lord with gladnesse Whence I gather this generall obseruation that it is a very commendable thing in the seruants of Christ not to regard their liues vnto the death but to hazard their liues for the worke of Christ which either Christ hath commanded them to doe in their place whatsoeuer or which for Christ his sake they are to performe vnto any seruant of Christ What thing more commendable or memorable in Esther Ester 3.13 then that when the Kings decree was past against the Iewes to roote out to kill and to destroy all the Iewes 5.1 both yong and old children and women in one day she put her life in present danger to deliuer her people For it was a matter of death by the law for one not called to come into the inner court vnto the King 4.11 Yet for this worke of God the deliuerance of his Church from the deuouring sword shee put her life in most eminent danger and went in into the King 16 which was not according to the law We see it likewise registred vnto the view of all posteritie touching the Apostles that their liues were not deare vnto them so that they might fulfill their course with ioy that they were ready not to be bound onely but also to die for the name of the Lord Iesus that howsoeuer they were threatned yet they would not cease to preach in the name of Christ Iesus And whiles this Epistle shall be read Epaphroditus his praise shall not die for hazarding his life for the worke of Christ in releeuing Paul his necessitie when he was in prison and ministring vnto him such things as he wanted Yea and what if we should not onely hazard our liues but giue vp our liues for any worke of Christ Haue we not a sure promise He that loseth his life for my sake saith our Sauiour shall saue it Matth. 10 39. 1 Reg. 17. If therefore Eliah or any of the poore children of God be an hungred want to satisfie their hunger though we haue but an handfull of meale in a barrell and a litle oyle in a cruse for our selues and for our familie and though we haue no more hope of sustenance but euen to die when that is spent and eaten yet let vs with that good widow of Sarepta straine and hazard our selues that they may be somewhat releeued If Paul or any godly brother in Christ bee in prison though our watchings and care and paines and trauaile with them and for them bee not without manifest danger of our health and happily of our life yet let vs with godly Epaphroditus by all these hazard our selues and our liues for their good and such things as may be needfull for them If any brother be sicke though it be with some danger let vs visit him and comfort him If for the worke of our ministerie we be so pressed that in our selues we receiue the sentence of death as our holy Apostle was often pressed yet let vs not shrinke but let vs declare vnto the people all the words of the Lord and speake of all the iudgements of his mouth In a word in whatsoeuer worke of Christ for I doe not now speake of this worke alone here mentioned but in whatsoeuer worke of Christ which he hath commanded vs in our places to doe or which being done for his sake hee accounteth as done for himselfe let vs be bold in the Lord let not our liues bee dearer vnto vs then the performance of his will but let vs hazard our liues for the worke of Christ But here the doubt may be made and the question demanded whether we are alwaies to hazard our liues for the worke of Christ whether in some worke of Christ we may not sometimes withdraw our selues from danger and prouide for our health for our liues As for example whether we may not forbeare the visiting of the sick when the sicknes is pestilentiall and contagious whether in such times we may not prouide for our health for our liues The question I know is hard and the doubt not easily answered neither will I take vpon me the decision of the doubt only I shew my opinion and willingly submit it to the iudgement of others Touching priuate men therefore I meane such as whose place and office doth not necessarily require a more publike care then of themselues of their own family they may in my iudgment spare themselues and not hazard their health or their liues but for the time withdraw themselues from the danger especially if such reasonable order be taken for the sicke as that by comming vnto them they may more endanger themselues others then doe them good My reasons are these 1. By the law of Moses we see that those that were troubled with any contagious disease as with the leprosie Leu. 13 46. they were commanded to dwell apart and to haue their habitation without the campe and in places where they came to cry I am vncleane I am vncleane Which doth plainely shew that all were not to come vnto them but both they were to giue warning vnto others and others were to take warning by them lest happily they should be infected by them if they should come vnto them Againe howsoeuer in such cases we could be content to hazard our selues and our owne liues yet may we and we ought to haue care ouer our owne houshold and ouer that charge that is committed to vs. 1 Tim. 5.8 For if there be any saith the Apostle that prouideth not for his owne and namely for them of his houshold be denieth the faith and is worse then an infidell We must then prouide for
our owne as for their wealth in good sort and things necessarie to this life so for their health and therefore auoide such occasions as whereby wee might bring their health in danger Againe we haue many examples in the holy Scriptures of that great Eliah of our Sauiour Christ Iesus of the blessed Apostles and of many others that did for the time auoide such dangers as otherwise would haue ouertaken them and did not alwaies thinke it meete to hazard themselues in euery occurrent danger Which reason I doe the rather in this place bring because if they might then much more priuate men sometimes may for the time withdraw themselues from danger Now if here it be obiected and said that auoiding of sicknesse and other dangers is an argument of distrust in God and therefore we may not withdraw our selues in such times I answer that it is no sure argument The wicked indeede withdraw themselues in such times of danger because they distrust in God and thinke that God either cannot or will not helpe them and deliuer them from the danger and such auoiding of sicknesse or other danger is wicked and vngodly The children of God therefore withdraw themselues because they know that it is lawfull to vse such remedies against dangers as are lawfull and good and such auoiding is lawfull Againe if it be said that to auoid at such times is to no purpose because God hath certainly decreed whom to take and whom to leaue at such times and none but they alone shall die I answer that in like sort it may be said that it was to no purpose for Iacob to send into Egypt to buy corne Gen. because God had certainly decreed to saue him and his familie from the famine Act. 27. and likewise to no purpose that Paul should keepe the mariners from flying out of the ship by boat lest all should perish because God had decreed to saue all them that sailed with them And yet wee see that both Iacob sent into Egypt and Paul caused the souldiers to cut off the ropes of the boat both vsing such meanes as God had ordained whereby to bring his will to passe and therein leauing vs an ensample to doe the same Againe if it be said that it is a scandall so to withdraw our selues I answer that it is a scandall taken not giuen Againe if it be said that whereas wee should loue our neighbours as our selues thus wee doe forsake them and so leaue the rule of loue and charitie I answer that to leaue them for a time when there are either some of their friends or some others prouided for the nonce to looke vnto them is not to forsake them neither is against the rule of loue and charitie Nay it were very preposterous loue and charitie so to be deuoted vnto this or that priuate friend as by that occasion to bring in danger a whole familie or charge whatsoeuer committed vnto them Neither doe I know any thing which can be brought to crosse that which hath beene said touching priuate mens auoiding of dangers which may not as easily be answered Now touching publike men Magistrates and Ministers the doubt is somewhat more difficult To instance in Ministers to shew mine opinion in briefe in my iudgement the Ministers are first and principally to looke vnto the good of the whole Church and then vnto the good of euery particular member thereof If there bee many Ministers of one Church some one by lot or common consent may be deputed to regard the sicke and the rest may auoid the danger But if there be but one he is so to be carefull for the sicke as that the rest of the Church may not be depriued of his ministerie Hee may and must comfort the sicke and goe vnto them in such sort and so neere as hee well can without danger and againe he may and must auoid manifest danger for the good of the rest of the Church so much as he can without impietie Neither may too much feare withdraw him too much from danger neither through too much boldnesse may hee thrust himselfe too much into danger for by too much feare hee is more slow to the worke of Christ then he should be and by too much boldnesse he more endangereth both himselfe and the Church then hee should To conclude the whole point therefore howsoeuer it be most true that it is a very commendable thing in the seruants of Iesus Christ to hazzard their liues as Epaphroditus did for the worke of Christ yet sometimes both priuate and also publike men may withdraw themselues from danger in such sort as already hath beene shewed Another particular obseruation hence I gather which is this that releeuing them that are in bonds and in prison and ministring vnto the necessities of Gods Saints vpon earth is a worke of Christ for so the Apostle in this place as wee see calleth it It is I say a worke of Christ such a one as hee commandeth Heb. 13.3 and loueth and rewardeth Remember them that are in bonds saith the holy Ghost by the Apostle as though yee were bound with them and them that are in affliction as if yee were also afflicted in the body 1 Tim. 6.16 And to Timothy the Apostle saith Charge them that are rich in the world that they be ready to giue and glad to distribute laying vp in store for themselues a good foundation c. Againe how the holy Ghost loueth this worke may appeare by that of Paul 2 Tim. 1.16 where he saith The Lord giue mercy vnto the house of Onesiphorus for he oft refreshed mee and was not ashamed of my chaine c. and by that where the Apostle saith Heb. 13.16 To doe good and to distribute forget not for with such sacrifices God is pleased Againe how Christ rewardeth this worke wee see in the Gospell where setting the sentence of the last iudgement he saith Mat. 25.34 Come yee blessed of my Father c. Contrariwise how the Lord hateth the neglect of this dutie of ministring vnto the necessities of his poore Saints on earth wee may see both by the example of that churlish Nabal of whose badnesse this is especially registred as most hatefull vnto the Lord 1 Sa. 25.10 that he would not releeue the necessitie of Dauid being in distresse but sent away his seruants with crooked and churlish answers and likewise by the example of the rich man in the Gospell of whom likewise this is especially registred as most hatefull vnto the Lord Luk. 16.19 that when Lazarus lay at his gate full of sores and desired to be refreshed with the crummes that fell from the rich mans table the dogges came vnto him and did more for him then the rich man would doe and likewise by the testimonie of Iohn where hee saith Whosoeuer hath this worlds good and seeth his brother haue need 1 Ioh. 3.17 and shutteth vp his compassion from him how
euery where almost wee may see men following their wonted pleasures and reioycing themselues in their wonted delights as if the hand of the Lord were not vpon vs. But such carnall and worldly reioycing is not good Nay vnto such as thus reioyce fixing their only ioy and delight on the things of this world and on the vanities of this life our Sauiour Christ pronounceth a woe saying Woe be to you that now laugh Luk. 6.25 for yee shall waile and weepe This is the fearfull iudgement of God vpon them that reioyce in the flesh and not in the spirit Vnderstand therefore that there is a two-fold ioy and reioycing one in the flesh another in the spirit one carnall and sensuall another spirituall and Christian one in the world another in the Lord. The carnall and worldly reioycing is when putting farre from vs the remembrance of the euill day wee reioyce more in the pleasures of sinne and the transitorie things of this world then wee doe in the things that belong vnto our peace Such was the reioycing of him that when he had pulled downe his barnes and builded greater Luk. 12.18.19 and therein laid all his fruits and his goods said vnto his soule Soule thou hast much goods laid vp for many yeeres liue at ease eat drinke and take thy pastime And such is the reioycing of men commonly at this day as already hath beene noted And true it is which wise Salomon saith Foolishnesse is ioy to him that is destitute of vnderstanding that is Pro. 15.21 euen wickednesse and sinne is a matter of mirth and delight to the wicked and vngodly man Iâ—b 20.5 But it is as true which Zophar saith That the reioycing of the wicked is short and that the ioy of hypocrites is but a moment Besides this carnall and worldly reioycing there is also a Christian and spirituall reioycing which is when setting our hearts on the Lord as on our chiefest good wee so reioyce in the things of this life as that wee count them all losse and dung in comparison of that reioycing which wee haue in Christ Iesus when remembring the mercifull goodnesse and louing kindnesse of our good God nothing can so much daunt vs but that our heart daunceth for ioy and our soules are rauished with reioycing thereat Wilt thou then reioyce or know how and wherein to reioyce O man that fearest the Lord Reioyce in the Lord reioyce in those spirituall blessings wherewithall God hath blessed thee in heauenly things in Christ Iesus reioyce in thine election in Christ Iesus vnto eternall life before the foundation of the world reioyce in the workmanship of thy creation after Gods owne image in thy redemption by the bloud of Christ Iesus when through disobedience thou hadst for euer cast thy selfe away in thine adoption through Iesus Christ into the number of the sonnes of God in thy reconciliation with God the Father by the intercession and mediation of Christ Iesus in thy vocation vnto the knowledge of the truth by the Gospell of Christ Iesus in thine incorporation into the mysticall body of Christ Iesus by the powerfull operation of the spirit in thy iustification and free forgiuenesse of thy sinnes by faith in the bloud of Christ Iesus in thy sanctification by the spirit of grace vnto some measure of holinesse and righteousnesse in this life in thy regeneration vnto a liuely hope in Christ Iesus and in the assured confidence of thy glorification after this life with Iesus who shall change thy vile body that it may be fashioned like vnto his glorious body c. Herein is the Christian mans reioycing and here is matter of reioycing indeed All reioycing in all things in the world whatsoeuer what is it in comparison of this reioycing Surely as euen now wee heard out of Iob it is short and but a moment Nay I say more Whatsoeuer men imagine with themselues yet indeed there is no true ioy no sound reioycing but this reioycing in the Lord. Other ioyes in other things may happily for the time somewhat affect vs and please our fancies and tickle our outward senses and delight our outward man but that that warmes the heart that that cheeres the soule that that makes the inner man to pant and to leape for ioy that 's the ioy in the holy Ghost and reioycing in the Lord. And this is it which stickes by a man in his life and in his death forsakes him not Yea when in the throwes and pangs of death he shall say of all other ioyes whatsoeuer I haue no pleasure in them then in this ioy his soule shall reioyce through this ioy hee shall ioyfully wrestle with death and because of this ioy hee shall not feare death nor the graue but desire to bee loosed and to be with Christ Let the carnall and worldly and sensuall men therefore bragge and boast as much as they will that they leade the only ioyfull and pleasant liues and let them obiect vnto the godly Christian as much as they will a lumpish and momish and sowre life wherein he hath no ioy or pleasure at all yet shall the day come when they shâ—ll change their mindes and sigh for grife of minde Wisd 5.3 and say within themselues These are they whom sometimes we had in derision and in a parable of reproach 4. We fooles thought wee had the world at will and thought their life madnesse but how are they counted among the children of God 5. and their portion is among the Saints Thus I say shall they say when they shall perceiue that the life which they thought the only ioyfull life was indeed the most miserable life So that when the count is indeed truly cast wee shall finde that onely the true Christian hath sound ioy of heart and that there is no sound reioycing but this reioycing in the Lord. Yea but how shall wee know this that indeed wee doe reioyce in the Lord For wee are inclined naturally to flatter our selues and wee will say that wee reioyce in the Lord and perhaps thinke so too when indeed wee doe not How then shall wee know that wee doe truly reioyce in the Lord The wicked indeed whose hearts are set on other pleasures wherein no true ioyes are to be found they know not what â—t meaneth yea it seemeth meere madnesse and foolishnesse vnto them But for vs thus wee shall know that we reioyce in the Lord in whom alone true ioyes are to be found 1. Consider and see what longing and thirsting there is in thee after the hearing and reading and meditating in the holy word of life what comfort and peace of conscience thy soule findeth in the holy word of life how thy heart is enlarged when thou hearest or readest the sweete promises of God in Christ Iesus what a gladnesse vnto thy soule it is that Christ is made of God vnto vs wisedome and righteousnesse and sanctification and redemption how stedfastly thou cleauest in
is impossible to please God Heb. 11.6 Joh. 17.3 and without the knowledge of Christ there is no saluation for this is eternall life to know God and him whom he hath sent Iesus Christ So that our works done before we beleeue and before we be brought to the knowledge of Christ Iesus cannot be any way any merit why we should be iustified or why we should be saued Let this then teach vs to beware of such deceiuers as tell vs that such workes though they suffice not to saluation yet are acceptable preparatiues to the grace of iustification and such as moue God to mercy For if they were such preparatiues or if they did moue God to mercy how should they not be some aduantage vnto vs which the Apostle here plainly denieth They talke I know of Cornelius his praiers and almesdeeds Act. 10.4 as if they had beene workes done before faith and yet acceptable with God But the text it selfe in that place is sufficient to confute them for there it is said that hee was a deuout man 2. and one that feared God with all his houshold and gaue much almes to the people and praied vnto God continually All euident arguments that as a true proselyte he beleeued in the Messias howsoeuer he was not yet baptized nor perfectly instructed So that his praiers and his almesdeeds were not preparations and dispositions vnto faith and iustification but they were the fruits of his faith and iustification already begunne Of the like validitie are whatsoeuer arguments they bring to this purpose Howsoeuer therefore they tell you that workes done before faith or iustification are acceptable vnto God or dispositions vnto grace or motiues vnto mercy or merits in congruitie or whatsoeuer other aduantage yet yee see that the Apostle is cleare in the point that all the prerogatiues that any man hath and all the good workes that any man doth before he know Christ they are no vantage to him at all to iustification or saluation Yea further know that they who make other account of such workes thereby shew that indeed as yet they doe not truly know Christ for this is a plaine testimonie that as yet they are not come vnto the true knowledge of Iesus Christ if as yet they count such workes to be a vantage vnto grace or life Hearken therefore not vnto them neither giue ye any place unto their errour It followeth that hence also I should obserue that such workes are not only no vantage but losse for Christ his sake But the generall in the verse following comprehending this particular I haue thought good only to speake of it in the generall and so to conclude the point touching workes Thirdly therefore in that the Apostle saith in the next verse Yea doubtlesse I thinke all things but losse c. and doe iudge them to be dung c. I obserue that generally all our workes done according to the Law whether before or after faith and iustification seeme they neuer so good by reposing any confidence of saluation in them are not only no vantage but losse yea but dung such as were farre more meet that we should be purged of them then that wee should repose any confidence in them For that generally all workes are here to be vnderstood it is plaine by the Apostle in this place first because hauing spoken in the former verse of workes done before faith and iustification here he vseth a more generall word comprising both those and what workes else soeuer as if he had said yea doubtlesse now that I am growne vp in further knowledge of Christ Iesus I now thinke not onely things which either I had or did before I knew Christ but euen all things generally euen all my workes whatsoeuer and whensoeuer done to be but losse for the excellent knowledge c. to be but dung that I might winne Christ Secondly because the Apostle saith that hee doth iudge all things to bee dung that he might now winne Christ He had already won Christ but his meaning is that to the end hee might more and more winne him to the end that hee might more and more neerely be ioyned vnto him hee counted all his owne righteousnesse euen which now he had by any present workes of his to be but losse to be but dung So that all workes done either before or after that wee be iustified by faith are here meant What then are all our workes whatsoeuer and whensoeuer done simply to be iudged losse and dung No surely not in respect of the substance of the workes that are done for fasting praiers almesdeeds righteousnesse iudgement mercy and the like fruits of faith are good workes and pleasing vnto God both commanded and rewarded by him But both these and whatsoeuer our best workes are to bee iudged losse and euen dung that is in comparison of the excellent knowledge of Christ Iesus and of that righteousnesse which wee haue by faith in him for what are all things in the world in comparison of the excellent knowledge of Christ Iesus or what is mans righteousnesse that it should be compared vnto the righteousnesse of Christ Iesus Christ is our life Col. 3.4 Ioh. 17.3 and to know him as hee is reuealed by the light of his glorious Gospell is euerlasting life What shall wee then compare vnto this excellent knowledge Nay let vs not esteeme to know any thing â—â—ue Iesus Christ and him crucified in comparison of this knowledge let all things in the world seeme losse and euen dung vnto vs. Likewise what is mans righteousnesse in comparison of his righteousnesse Surely as darknesse in respect of the Sunne in his brightnesse for it is as himselfe white and ruddie and wholly delectable without blemish without spot or wrinkle or any such thing and what else is our â—est righteousnesse but as the menstruous cloathes of a woman full of filthinesse and slurried with much vncleannesse So that in comparison of Christ his righteousnesse it may well be counted losse and compared vnto dung fit for nothing buâ— the dunghill Secondly in respect of any confidence to beâ— reposed in them all our very best workes generally whatsoeuer are but losse but dung The reason is because confidence in them staies vs from that confidence which we ought to haue in Christ Iesus for the more that we reioyce and secure our selues in our owne righteousnesse which is by works the lesse we care for comming vnto Christ to be clad with his righteousnesse Witnesse the Apostle where shewing the cause of the ruine of the Iewes Rom. 10 3. he saith that they being ignorant of the righteousnesse of God and going about to stablish their owne righteousnesse submitted not themselues vnto the righteousnesse of God Whence it is plaine that to sooth vp our selues in a conceit of our owne righteousnesse is the very way to stay vs from seeking the righteousnesse of God in Christ Iesus And what else meaneth that of our Sauiour vnto
and righteousnesse and sanctification and redemption that there is no condemnation vnto them that are in Christ Iesus and that by faith in him we are made one with him and he with vs all this and much more touching Christ we know by the glorious light of the Gospell which hath shined in our hearts â— Pet. 1.19 And this is that knowledge which the Apostle here calleth the excellent knowledge of Christ Iesus Excellent indeed aboue all other knowledge and excellent euen as much as our life and saluation is worth And this knowledge of Christ is compared by the Apostle Peter vnto the day starre An excellent knowledge and such as is so much more glorious then the knowledge of Christ by the law as is the light and brightnesse of the day-starre more glorious then the light and brightnesse of a candle The third knowledge of Christ is in heauen when wee shall see him face to face which is the most excellent knowledge of Christ of all the rest For then shall we see him as he is then shall we enioy the continuall fruition of his presence then shall we see the name written vpon his thigh The King of Kings and Lord of Lords then shall that knowledge which is now onely in part be fully perfited And this knowledge of Christ is compared vnto the Sunne in her brightnes and is as much more excellent then the second as the second is then the first Now the knowledge of Christ Iesus of which the Apostle here speaketh is not this last nor the first knowledge of Christ but the second which he calleth excellent both in it selfe and in respect of his first knowledge of Christ For he had before a generall and obscure darke knowledge of Christ by the bookes of Moses and the writings of the Apostles being brought vp at the feete of Gamaliel but that was nothing in respect of this this was the excellent knowledge and for this excellent knowledge sake he counted both his former knowledge and all things else to be but losse and dunge Now how all things are to be iudged losse and dunge for the excellent knowledge sake of Christ Iesus that is in the next place to be considered Birth kinred nobilitie wealth learning knowledge holinesse of life righteousnes temperance sobriety and the like euen all outward things and all our workes whatsoeuer are all to be iudged losse and dunge for the excellent knowledge sake of Christ Iesus What then Must we renounce birth kinred nobilitie and the like Must we make away our wealth and riches and vow a voluntarie pouertie Must we remit all care of learning and knowledge and in stead thereof imbrace ignorance Must we leaue of to follow after holinesse of life righteousnesse temperance sobriety and the like Must we cease from good workes if we will be partakers of the excellent knowledge of Christ Iesus No such matter Paul needed not to renounce his tribe his kinred his noble parentage neither was he to grow dissolute or negligent in the obseruation of the commandements and ordinances of the law that he might come to the knowledge of Christ His circumcision was commanded his tribe and kinred were worthy prerogatiues and his workes done according to the law were very commendable He was not therefore simply to renounce or clearely to abiure all those things but onely to renounce all confidence in these things if he would be a Christian Right so it is to be said generally Is any man noble and great by birth and parentage So were many godly kinges of Israel and Iudah But therein we may not secure our selues as if therefore we needed to feare no euill Is any man rich and wealthy So was Abraham and Lot but if riches increase let no man set his heart vpon them let no man trust in vncertaine riches Is any man holy righteous which feareth God and aboundeth in euery good worke So were the Saints of God therefore renowned in the holy scriptures and let him that is such be such still He that is holy let him be holy still and he that is righteous let him be righteous still Yea let euery man labour and striue still more and more to increase in all knowledge and vnderstanding in euery good thing and in euery good worke But let no man reioyce or put any confidence of his saluation in these things but as it is written He that reioyceth let him reioyce in the Lord. How then are all these outward things to be iudged losse and dunge Certainely not in respect of the substance of the things or of the good workes which are done For the things such as we haue spoken of as honour riches wisdome learning knowledge and the like are the good gifts and blessings of the Lord thankfully to be enioyed and vsed to his glory and likewise good works are commanded and rewarded by God and are well-pleasing in his sight as the Apostle witnesseth where he saith Heb. 13.16 To doe good and to distribute forget not for with such sacrifice God is pleased It is not then in respect of the substance of these outward things that they are to be iudged to be losse dunge but they are to be iudged losse and dung in respect of any confidence to be reposed in them for better it is that we wanted them then that we should repose any trust or confidence in them For besides that they are as a staffe of reede on which if a man leane it will breake into shiuers and hurt him confidence in them doth stay vs and hinder vs from comming vnto Christ and reposing that confidence in him which we ought to haue in him Which is plainely proued by that of the Apostle and that of our Sauiour which I mentioned the last day For the Apostle maketh this the reason why the Iewes submitted not themselues vnto the righteousnesse of God because they went about to stablish their owne righteousnesse Rom. 10.3 They saith he being ignorant of the righteousnes of God and going about to stablish their owne righteousnesse submitted not themselues to the righteousnesse of God What was the cause of their blindnesse and ignorance of the righteousnesse of God What was the cause why they submitted not themselues vnto the righteousnesse of God Here it was they went about to stablish their owne righteousnesse they had a great conceit of their owne workes done according to the Law they thought themselues righteous by them and therefore they cared not for comming vnto Christ nor sought not after the righteousnesse of God in him And this was the very cause why our Sauiour told the Pharisies that the Publicans and the harlots should goe before them into the kingdome of God The Pharisies had a proud conceit Mat 21.31 and a very great confidence in their owne righteousnesse insomuch that they iustified themselues aboue all other men And therfore our Sauiour hereby giues them to vnderstand that they are farther from the kingdome
of God then the greatest sinners that are because there is more hope of the greatest sinners that are that they will sooner come to Christ and sooner to repentance than those that haue such a conceit of their works and such a confidence in their owne righteousnesse by the workes of the law Such an enemy vnto Christ is confidence in any outward thing without Christ It staies vs from comming vnto Christ from the knowledge of Christ and from confidence in Christ Iesus for if we secure our selues and rest our selues in our selues we come not vnto Christ comming not vnto him we know him not knowing him not we repose not the confidence of our saluation in him In respect therefore of any confidence to be reposed in them we must iudge them losse and dunge This qualitie of confidence in them of trust to be made righteous by them is that that the Apostle disputes against and that that we must quite renounce Touching all outward things therefore without Christ whatsoeuer I say vnto you set not your hearts vpon them secure not your selues in them set not your affections vpon them repose no confidence in them Wealth honour strength wisdome knowledge righteousnesse and holinesse are the good gifts and blessings of the Lord inioy them thankfully and vse them to the honor glory of our God but be not puffed vp with any conceit of merit or confidence in these things For hoâ—soeuer they might happily seeme sometimes vantage vntâ— you yet if yee become to the true knowledge of Christ Iesuâ— ye must iudge them to be losse dunge in respect of any confidence to be reposed in them Abound then in euery gooâ— worke to the glory of almighty God but repose no confidencâ— of your saluation at all in any good that yee doe but onely in Christ Iesus 2. They are to be iudged losse and dunge in comparison of the excellent knowledge of Christ Iesus For such is the excellent knowledge of Christ Iesus that to gaine that we should sell all that euer we haue nay if we loose all that euer we haue we should not care if we gaine that The man yee know that is tossed and turmoyled with the troublesome stormes of the seas when it comes to that that either he must wracke and neuer come vnto the hauen or else he must disburden his ship of hir lading he quickly makes his choice and casts all into the sea and counts all but losse in comparison of his life So we see in Pauls dangerous voyage towards Rome when he and they that were with him were tossed with an exceeding tempest Act. 27.18.19 they lightned the ship and cast out with their owne hands the tackling of the ship choosing rather to lose all their wares and all that was in the ship then to lose their liues So wee in comparison of this excellent knowledge of Christ Iesus whom to know is life euerlasting must account of nothing that we haue in the world but in ech comparison of all other things with this we must count them all but losse in comparison of this yea we must make this account that it is better for vs vtterly to be despoiled and depriued of all things then of this one thing the knowledge of Christ Iesus Nay we must goe farther then the mariner or merchant for he casteth out his wares because he had rather liue though poorely then perish with his wares in the waters but he is so farre from contemning his wares or his wealth that when he comes vnto the hauen he sorrowes for his wealth perished in the waters But wee must contemne all other things and count them not onely as losse but as dung and most vile and abiect in comparison of the excellent knowledge of Christ and when wee haue lost all things if â—ee haue this excellent knowledge of Christ Iesus wee â—ust still so reioyce herein as that wee make no other â—count of all other things than trash and naught Albeâ— therefore it bee not alwaies needfull quite and vtterly to â—spossesse our selues of all outward things that we may come â—o the excellent knowledge of Christ Iesus yet must we be â—us affected both towards the one and the other as that we â—oth more care for this than for all things else and conâ—emne and count all things else but dunge in comparison â—f this Which account that we may the rather make let vs in the â—hird place see what the excellencie and the vantage is of the â—nowledge of Christ Iesus Pro. 31.29 Many daughters haue done vertuâ—â—y saith Salomon describing the conditions of a vertuous â—nd godly woman but thou surmountest them all So I say of â—nowledge many knowledges of many things are most exâ—ellent and of rare commendation and to be sought after more than the most precious things else whatsoeuer but the knowledge of Christ Iesus farre excelleth and farre surmounâ—eth them all This our Sauiour Christ plainely witnesseth where he saith vnto his Disciples Verily I say vnto you Mat. 13.17 that maâ—y Prophets and righteous men haue desired to see those things which yee see and haue not seene them and to heare those things which yee heare and haue not heard them The Prophets and other holy men of God had seene long before in the spirit and by faith those things which the Disciples then saw for it is said that Abraham saw Christ his day and reioyced Joh. 8.56 he saw it a farre of with the eyes of faith and reioyced But our Sauiour farre preferreth the sight and hearing of him which now his Disciples had after his comming in the flesh before that which the Prophets and other holy men of God had of him before his comming in the flesh Which plainely sheweth that the knowledge of Christ Iesus by the light of the glorious Gospell farre excelleth that knowledge in the old Testament and much more all knowledge else whatsoeuer Much to the same purpose is that testimonie of our Sauiour touching Iohn Baptist where he maketh him the greatest of them that went before him Mat. 11.11 but the least in the kingdome of heauen to 〈◊〉 greater then hee was Whereas the meaning is that thâ— preaching of Iohn Baptist was much better and clearer thaâ— the preaching of the Prophets because he pointed at thâ— lambe of God now ready to be offered vp as a sacrifice forthâ— sins of the whole world and yet the preaching message oâ— euery Minister in the new Testament is better and clearer theâ— the preaching and message of Iohn Baptist because that by their message and ministerie the knowledge of Iesus Christ 〈◊〉 better and more clearely opened Yea and that which yeâ— more commendeth the excellencie of the knowledge oâ— Christ Iesus is that the Angels themselues desire to behold this mysterie of mans redemption and saluation by Christ Iesus which yet they see not but we see into by the knowledge of Christ Iesus reuealed in his glorious Gospell What
shall I speake of those manifold titles giuen herevnto in the new Testament as that it is called the mysterie of God the mysterie of the kingdome of God the mysterie of Christ the mysterie of God the Father of Christ the mysterie kept secret from the beginning of the world c. All which doe wonderfully commend the excellencie of this knowledg being made knowne vnto none but vnto whom the Father doth reueale it by his spirit For no man knoweth the Sonne but the Father and he to whom the Father doth reueale him by his spirit Mat. 11.27 I will not farther stand to amplifie the excellencie of this knowledge either by speaking of that ignorance which is opposite vnto this knowledge or by comparing of this knowledge with any other knowledge whatsoeuer Through the ignorance of this knowledge of Christ Iesus are the Gentiles strangers from the life of God Eph. 4.18 Excellent then is this knowledge whereby we liue in God and God in vs. Againe the knowledge of God in the old Testament in comparison of this knowledge by the Gospell in the new Testament is but as darknesse in comparison of the light For as Moses shewed the law the Iewes eyes were not lightned but blinded but by the light of the Gospell all darknes is driuen from our eyes as the Apostle sheweth 2 Cor. 3. What then is any knowledge that it should be compared with the excellent knowledge of Christ Iesus Not therefore to compare it with any as being incomparably beyond all euen in it selfe yee see it is most excellent desired of the Prophets and holy Patriarchs desired of the holy Angels and reuealed vnto none but vnto whom the Father doth reueale it by his holy spirit But most excellent it is to bee iudged by vs in respect of that vantage which it is vnto vs. What is then the vantage of the knowledge of Christ Iesus vnto vs Surely euen as much as our life and saluation is worth For this is eternall life saith our Sauiour in his prayer vnto his Father to know thee to be the onely very God Ioh. 17.5 and whom thou hast sent Iesus Christ Where the meaning is that the knowledge of Christ Iesus entreth vs into the possession of eternall life For this we must know that howsoeuer we haue a name that we liue yet indeed in respect of the life of God we are dead vntill such time as God that commanded the light to shine out of darknes shine in our hearts and bring vs by the light of the glorious Gospell vnto the knowledge of Christ Iesus and then when we come vnto the knowledge of Christ Iesus by the illumination of Gods spirit then we take entrance of the possession of eternall life Which I take it our Sauiour Christ also signifieth where he saith Verily verily I say vnto you the houre shall come and now is Joh. 5.25 when the dead shall heare the voice of the sonne of God and they that heare it shall liue For when he saith the dead shall heare the voice of the sonne of God he meaneth that before such time as we heare the voice of the sonne of God whereby we come vnto the true knowledge of him we are dead spiritually we liue not the life of God And againe when he saith that they that heare it shall liue his meaning is that then onely we begin to liue the life of God and to take possession of eternall life when we heare his voice and thereby come to the true knowledge of him A notable vantage that this knowledge of Christ Iesus brings vnto vs. But what knowledge of Christ Iesus is it that is this aduantage vnto vs Not the knowledge of his person onely but what he is made of God vnto vs which I called before the second knowledge of Christ To know that he was borne liued and died for vs to know that he is our wisdome and righteousnesse our sanctification and redemption to knoâ— the virtue of his death and resurrection to know that he is the reconciliation for our sinnes that he is the saluation of our soules that by him and for him we haue and receiue all the good blessings of God whether belonging to this life on that that is to come to know that in him are hid all the treasures of wisedome and knowledge and saluation so that hauing him we haue all riches and wanting him whatsoeuer riches we seeme to haue we haue nothing thus to know him is a vantage vnto vs for if we thus know him we beleeue in him we loue and we keepe his commandements and herein is life and without this is nothing else but death Is this then the excellencie and is this the vantage of the knowledge of Christ Iesus what diligence should this stirre vs vp vnto after the meanes whereby we may come vnto this knowledge of Iesus Christ what reuerence and attention should it worke in vs when the mysterie of this knowledge is opened vnto vs by the ministerie of his seruants And yet behold how where the light of this knowledge shineth most clearely men do yet loue darkenesse better than light It may be spoken to the shame of this whole Towne it may be spoken to the shame of a great many of this congregation that they loue darknesse better than light that they had rather lie drowned in the ignorance of Christ Iesus than be taught in the knowledge of Christ Iesus for what frequenting is there by them of those places where they should be taught in this knowledge Three or foure Sermons may commonly be heard weekely Of so many thousands as are in this Towne how many hundreths nay how many scores come to heare them weekely nay come to heare any of them weekely If it should be said as it was to Abraham at the destruction of Sodom if there be fiftie religious men within the Citie that hearken vnto my voice and thirst after the word of their Saluation as the Hart thirsteth after the Brooks if 45 if 30 if 20 if 10 I will spare it and remoue from it my sore plagues of famine and sicknesse would we not thinke it a hard matter if so many should not be found in this Citie which might well be as Goshen where there should be light though darkenesse were round about it I say not that so many cannot be found for I do not know so much But this I say that too few such there are to be found amongst vs. In this congregation what slacknesse and negligence is therein a great many either of frequenting other places or this Beloued the holy Patriarches and the Prophets desired that knowledge of Iesus Christ which now ye may haue and care yee not for it yea the Angels doe euen yet desire to looke into it and will ye not what is the matter doth this word of your saluation distaste in your mouthes doe ye not rellish it It is a token that ye are sick and
ye had neede to looke vnto it for the sicknesse is vnto death euen vnto the second death Haue ye surfeited of it and had too much of it quaisie stomackes and quickly surcharged Soone we haue too much of that whereof we can neuer haue enough When our Sauiour had told the woman of Samaria that whosoeuer should drinke of the water that he gaue him should neuer be more a thirst sir saith she giue me of the water that I may not thirst nor come hither to draw Joh. 4.14.15 Beloued we haue told you that the word which we bring vnto you is the word of life the word of your Saluation the word of your reconciliation and yet what slacknesse and negligence is there in comming to the hearing of this word few there are that come to beg this heauenly Manna few that come to take it when we reach it out vnto them Beloued againe we tell you that the knowledge of Christ Iesus wherein our hearts desire is to instruct you is your enterance into the possession of eternall life and Saluation it is as much as your life Saluation is worth will you liue the life of God in this life and for euer in the life to come come then and learne to know Christ Iesus come and learne to know what great things he hath done for you and what duetie againe he doth require of you If you be rich in this knowledge ye are rich indeed if ye be instructed in this knowledge ye are learned indeed if ye be mightie in this knowledge ye are mightie indeed If ye haue this ye want nothing if ye want this ye haue nothing O ye that will be rich and wealthy seeke after these riches ye that will be wise and learned seeke after this learning ye that will be great and mightie seeke to be mightie in this knowledge Whatsoeuer other wealth and riches ye haue whatsoeuer other wisedome or learning whatsoeuer other might or power all things are but losse and dung in comparison of the excellent knowledge of Christ Iesus know him and know all things know not him and know nothing As therefore ye loue your saluation in Christ Iesus so labour to come vnto and to grow vp in the knowledge of Christ Iesus To know him is life eternall not to know him is death eternall Why will ye die when by the power of him ye may liue If yee know not ye shall die but know and liue One word of that which is added Of Christ Iesus my Lord. What doth the Apostle meane to call Iesus Christ his Lord Was he his Lord alone Was he not their Lord also to whom he wrote Why doth he not say of Iesus Christ our Lord If hee had liued now and spoken thus hee should haue had many such questions as these and he should haue beene sure of many sharpe censures for thus appropriating this title of Iesus Christ the Lord vnto himselfe But thus he spake in the vehemencie of his affection And if hee had now liued would hee haue spoken otherwise No though he had beene called Puritan for his paines I obserue it the rather to note what a strange humour wee are now growne vnto for if any man shall now say Forsake mee not O Lord my God Be mercifull vnto mee O Lord my God I thanke my God for his mercies I thinke all things losse for the excellent knowledge of Christ Iesus my Lord is hee not nicked in the head by and by and noted for such a man Yea now it is almost come to passe that let a man be religious deuout in praier reuerent in hearing the word carefull to meditate thereon afterwards one that feareth an oath one that cannot patiently heare corrupt communication one that will not runne into the same excesse with others a Puritan I warrant him A pitifull case that a man speaking as the holy Ghost speaketh and doing as all men are commanded to doe should be branded with an odde and odious name I wish that we would all of vs both frame our speeches as the Holy Ghost hath taught vs and our actions as the Holy Ghost hath commanded vs more than we doe If any shall seeme vnto himselfe pure and holy the Lord shall iudge him wicked and impure But let euery one of vs study to be pure holy in all our words and in all our workes and let euery one of vs labour by all meanes to haue this testimonie sealed vnto our soules that Iesus Christ is our Lord. O Lord our God we humbly thanke thee for that knowledge of thy Son which thou hast already vouchsafed vnto vs. Vouchsafe we beseech thee to encrease in vs this knowledge daily more and more Open our dime eies we beseech thee that we may daily more and more see the excellencie and the vantage of this knowledge that so we may daily more and more grow vp in all loue thereof Purge vs we beseech thee of all such affections as may be any hinderances hereunto that so growing vp daily more and more in thee at length we may reigne with thee in the kingdome of thy sonne Christ Iesus for euer LECTVRE LV. PHILIP 3. Verse 9. And that I may be found in him i. not hauing mine owne righteousnesse which is of the Law but that which is through the faith of Christ c. NOw the Apostle goeth on beating still vpon the same reason why he counteth all his workes whatsoeuer and whensoeuer done and all outward things whatsoeuer to be but losse and dung I doe iudge them saith he to be dung euen contemptible and loathsome being so farre from being loth to lose them as that I despise and loath them why that I may winne Christ that is that I may haue the fruition and the possession of Christ in this life by faith and that I may be found in him in that last and great day how found in him to wit not hauing mine owne righteousnesse not clothed with mine owne righteousnesse which is of the Law that is by the obseruation and workes of the Law but being clothed with that righteousnesse which is not through workes but through the faith of Christ euen the righteousnesse which is of God through faith that is which God doth impute vnto mee through faith in Christ Iesus So that yee see the Apostle still runs vpon Christ Christ Christ for Christ for the excellent knowledge sake of Christ that he may winne Christ that he may be found in Christ he thinkes all his workes all things absolutely to be losse and iudgeth them to be dung I iudge them to be dung Here he plainly renounceth all confidence in all things without Christ whatsoeuer and plainly disclaimeth all vantage all merit all righteousnesse by his workes That I may winne Christ Here is the cause why he disclaimes all righteousnesse by his workes because otherwise he could not winne Christ for he doth it that he may winne Christ and may be found in him
iustified by them his wages is not counted by fauour but by debt and is not iustified by grace through faith Who then are iustified by faith euen they that disclaime righteousnesse by workes And who are they that are not iustified by grace through faith euen they that stand vpon their righteousnesse by their workes Wilt thou be pertaker of Christ his righteousnesse by faith thou must disclaime all righteousnesse by thy workes Wilt thou stand vpon thy righteousnesse by thy works thou canst not be pertaker of the righteousnesse of Christ by faith For there is no communion or fellowship betwixt them but as the Apostle saith of the election of the Iewes so I say of our iustification by the righteousnesse of Christ Iesus if we be pertakers of Christ his righteousnesse if we be iustified by grace Rom. 11.6 then not of workes or else were grace no more grace but if of workes it is no more grace or else were worke no more worke Wee must therefore disclaime all righteousnesse by workes if we will lay any claime vnto righteousnesse by Christ we must iudge all our workes to be losse and dung if we will winne Christ Let this then teach vs to beat downe euery thought and euery imagination of our hearts that exalteth it selfe against God and to bring into captiuitie euery thought vnto the obedience of Christ Let vs not thinke of the best workes that we doe aboue that is meet neither let vs beare our selues vpon them aboue that wee ought Let vs be filled with the fruits of righteousnesse but let vs not thinke them any part of our righâ—eousnesse before God If wee will be righteous before God we must be clothed with Christ his righteousnesse We cannot lay any claime vnto Christ his righteousnesse vnlesse we will disclaime our owne righteousnesse Let vs therefore humble our selues before God let vs acknowledge our selues to be sinners and the best things that wee doe to be so full of pollutions and imperfections that they cannot possibly abide the triall of Gods iudgement And seeing wee cannot winne Christ and be partakers of his righteousnesse vnlesse we iudge all things without him to be but losse and dung let vs with the Apostle iudge them to be dung that wee may win Christ let vs disclaime all righteousnesse by them that wee may bee clad with the righteousnesse of Christ So shall our vnrighteousnesse be hid and our sinnes couered and whatsoeuer imperfection is in vs it shall not be imputed vnto vs. Fourthly in that he addeth and may be found in him I note that another branch of his reason why hee iudgeth all things and so all his workes to be dung is that he might be found in Christ that is that when God shall come to iudge both the quicke and the dead and enquirie shall be made what euery man hath done in his body hee may be found in Christ not in Moses not in the flesh not in any thing but in Christ Whence I obserue that either wee must renounce all confidence in our owne righteousnesse and iudge euen our very best workes in that respect to be but losse and dung or else wâ— shall not be found in Christ in that last and great day For that which our Sauiour Christ spake in the dayes of his flesh vnto his Disciples then present with him hath now also his vse to this our purpose Mat. 16.24 If any man saith hee will follow mee let him forsake himselfe and take vp his crosse and follow mee Let him forsake himselfe Luk 14.33 that is let him forsake all that hee hath as Luke expoundeth it all outward prerogatiues touching the flesh In which place he signifieth that he that would bee his disciple must put off all carnall affections and renounce all carnall confidence and so reioyce in him alone as that no crosse nor any thing shall take his reioycing from him And euen so he that will be found in Christ in that day he must so reioice in Christ alone as that he haue confidence in nothing else but iudge them all to be losse and dung Otherwise as well might he be Christ his disciple which did not forsake all as hee may bee found in Christ in that day which doth noâ— iudge all his workes to be losse and dung in respect of any righteousnesse by them Let this also be another motiue vnto vs to disclaime all righteousnesse by our workes for as there is no righteousnesse by faith vnto him that claimeth righteousnesse by his workes as before wee heard so is there no saluation in that day vnto him that reposeth any confidence of his righteousnesse in his workes There is no condemnation saith the Apostle Rom. 8.1 to them that are in Christ Iesus Which as it is true in this life that they that are ingrafted into him by faith are freed from the Law of sinne and of death and so of condemnation so is it true that they that shall bee found in Christ Iesus in that day shall bee freed from the sentence of condemnation That therefore we may bee found in him and so freed from condemnation in â—hat day let vs with the Apostle iudge euen our best workes â—o be but losse and dung and disclaime all righteousnesse by our workes And surely this hath so preuailed with many great maintainers of iustification by workes that when death hath â—ummoned their iudgement and appearance they haue disâ—laimed all their owne works and all righteousnesse by them â—nd with heart and voice desired to be found in Christ in that â—ay I should now shew how wee may bee found in Christ in â—hat day O Lord our God open our eyes wee beseech thee that we â—ay daily more and more see and behold those infinite treaâ—ures of righteousnesse and saluation which are laid vp for vs in â—hy Sonne Christ Iesus As thou hast vouchsafed to make him â—nto vs righteousnesse and saluation so giue vs an heart to acâ—nowledge him our whole righteousnesse and the horne of â—ur saluation that disclaiming all righteousnesse by any works â—f our owne wee may daily more and more grow vp in thy â—onne and in that last and great day may be found in him LECTVRE LVI PHILIP 3. Verse 9. Not hauing mine owne righteousnesse which is of the law but that which is through the faith of Christ euen the righteosnesse c. NOw the Apostle goeth forward and hauing made this one branch of his reason why hee iudged all his workes generally to be dung that hee might hee found in Christ in that day now hee explicateth that phrase and manner of speech and shewes what it is to be found in Christ in that day which is to be found not hauing his owne righteousnesse which is of the Law but that which is through the faith of Christ c. Why then doth the Apostle iudge all things to be dung He doth so that he may be found in Christ in that day Yea but what needed him
vs by the power of Christ his death and resurrection The third vantage then which the Apostle reckons vpon by disclaiming al righteousnes by his own works and reioycing onely in Christ Iesus is that hereby he shall know the vertue of Christ his resurrection in himselfe whereby he shall daily more and more die vnto sinne and liue vnto righteousnesse which vertue of his resurrection he greatly desired to know and which otherwise he could not know So that it is as if the Apostle had thus said I doe iudge all my owne workes whatsoeuer to be but dung and quite renounce all confidence in my owne righteousnesse to the end that being iustified by the righteousnesse of Christ through faith in him I may know and daily more and more feele in my seâ—â—e by the powerfull operation of the Holy Ghost the vertue of Christ his death and resurrection whereby I may die vnto sinne and liue vnto God in righteousnes and true holinesse Thus much for the sense Now for the obseruations And that I may know the vertue Here first I note the Apostles great desire to know and to feele in himselfe by the worke of the holy Ghost the vertue of Christ his death and resurrection He reckoned this knowledge amongst the chiefe vantages which he had in Christ Iesus and for this vantage sake he made no reckoning at all of his owne righteousnesse by any workes that hee had wrought Such a longing and thirsting desire hee had to know the vertue of Christ his death and resurrection He knew Christ his death and resurrection that he died and was buried and that hee rose againe the third day but hee desired to know the vertue of his death and resurrection He knew likewise this vertue of Christ his death that thereby he had vanquished sinne death and the deuill and this vertue of his resurrection that thereby hee had purchased for him righteousnesse life and euerlasting saluation but he desired to know and to feele in himselfe the death of sinne by the vertue of his death and the life of righteousnesse and holinesse by the vertue of his resurrection This vertue also of Christ his death and resurrection he knew in that hee felt in himselfe by the power of the spirit a dying vnto sinne and a liuing vnto righteousnesse but hee desired to feele this vertue of his death and resurrection in himselfe daily more and more that hee might daily more and more die in the old man and be quickened in the new man that in euery combat betweene the flesh and the spirit the flesh might daily more and more be subdued to the spirit Whence I obserue what a vehement and earnest desire there should be in vs all to know and to feele in our selues the vertue of Christ his death and resurrection and in whom there is some feeling thereof to know and to feele it in themselues daily more and more Wee all of vs know that Christ died for our sinnes and that he rose againe for the full accomplishment of our iustification wee know that by the power of his death wee are deliuered from the first and from the second death from the death of sinne in this life and from the death of damnation for sinne after this life and that by the power of his resurrection wee haue our part both in the first and in the second resurrection in the first resurrection from sinne vnto righteousnesse and in the second resurrection from the power of the graue vnto life euerlasting Wee know that wee are buried with Christ by baptisme into his death that like as he was raised vp from the dead by the glory of the Father so wee also should walke in newnesse of life We know that if we be grafted with Christ to the similitude of his death dying vnto sinne by the power of his death euen so wee shall be to the similitude of his resurrection liuing vnto God by the power of his resurrection These things I say wee know at least we should know and I wish that they were farre better and more knowne then they are But there is a further knowledge of the vertue of Christ his death and resurrection which in our soules wee must long and thirst after This is the vertue of Christ his death and resurrection that we must long and thirst after to know and to feele in our selues the death of sinne and the life of God to know and to feele in our selues that the strength of sinne is abated in our flesh and that the life of God is renewed in the spirit of our minde to know and to feele in our selues a loathing of sinne and a loue of righteousnesse to know and to feele in our selues a mortification of the flesh with the affections and the lusts and a quickening in our spirit by the fruits of the spirit to know and to feele in our selues that delight which sometimes wee tooke in vnrighteousnesse in vncleannesse in couetousnesse in pride in crueltie in contention or the like sinnes to be cooled and a desire to liue righteously and soberly and godly in this present world to bee kindled in vs. For hereby we know in our selues the vertue of Christ his death and resurrection if we feele in our selues this mortification of the old man and this quickening in our inner man when his death workes the death of sinne in vs when his resurrection workes the life of God in vs then wee know in our selues the vertue of his death and resurrection The sacrament hereof is the sacrament of baptisme for when wee are baptized wee are baptized into the similitude of his death that like as he died once for sinne so we should euer die vnto sinne and into the similitude of his resurrection that like as he rose from the dead so wee which were dead in sinne should not henceforth serue sinne but liue vnto God in righteousnesse and true holinesse Euen our baptisme doth witnesse vnto vs that so many of vs as are baptized into Christ Iesus wee should die vnto sinne and liue vnto God in righteousnesse and true holinesse Which death vnto sinne and life vnto God seeing the holy spirit of God doth worke in vs by the power of Christ his death and resurrection how should we not most earnestly desire to know and to feele in our selues the vertue of Christ his death and resurrection But doe wee desire to know and to feele in our selues the vertue of Christ his death and resurrection Doe we with our Apostle in this place reckon this knowledge amongst our chiefest vantages Nay alas we know it not neither care we to know it for what dying vnto sinne and liuing vnto God is there amongst vs In whom is the strength of sinne abated and the life of God renewed in the spirit of his minde Doth the Atheist leaue his Atheisme and embrace godlinesse Doth the couetous person leaue off to set his affection on the things which are on the earth
vantage vnto him 1. Because in afflictions he had fellowshippe with Christ 2. Because by afflictions he was made like vnto Christ Whence I gather these two obseruâ—tions 1. That in afflictions we haue fellowshippe with Christ 2. That afflictions make vs like vnto Christ For the first that in our afflictions we haue fellowship â—ith Christ it is plaine both because he suffered the like afflictions before vs and because in all our afflictions he suffereth with vs. For what affliction is it that we suffer Is it pouertie persecution hunger agonie in soule punishment in body Are we reuiled slandered mocked tempted by the Deuill Doth the wicked band themselues against vs vniustly accuse vs vniustly condemne vs vniustly put vs to death Are they of thine houshold thine enemies doe they that eate bread at table with thee lift vp their heeles against thee and betray thee into the hands of the wicked and vngodly All this way our Sauiour Christ hath walked before vs he hath drunke of all these cuppes and hath seasoned them vnto vs. Neither did he onely suffer these and the like afflictions before vs but as the head with the members still hee suffereth these and the like afflictions with vs. How many how great how aboue measure were Pauls troubles by sea by land of friends of enemies in body in spirit yet calleth he them all the afflictions of Christ because in them all Christ suffered with him Lazarus likewise in all his pouertie sicknesse sores griefes and miseries suffered nothing wherein Christ was not partaker of his griefe And if all the paines and miseries of that patient Iob were now vpon any of vs we should feele nothing which Christ felt not with vs. For can any member of the body suffer and not the head suffer with it Nay so long as this mysterie is which is for euer that Christ is the head and we the body so long if the body or any member of the body be hurt shall Christ which is the head be touched with the point of it O what a great comfort must this needes be vnto all the children of God here is a notable seasoning of all our afflictions If we be poore sicke persecuted imprisoned banished whipped c. in euery crosse that we beare the loue of Christ is sealed vnto vs in euery suffering that we suffer Christ suffereth with vs. As therefore the Apostle exhorteth Let vs reioyce in all our sufferings 1 Pet. 4.13 inasmuch as we are partakers of Chrâ—â—â— his sufferings 2 Cor. 4.10 For as Paul saith If we suffer with Christ we shall also raigne with Christ and if we beare about in our bodies the dying of the Lord Iesus the life also of Iesus shall be made manifest in our mortall bodies My 2. obseruation was that afflictions doe make vs like vnto Christ He was consecrated the Prince of our saluation through afflictions For taking our nature vpon him he filled it with the fulnesse of miseries with all sorowes of flesh with all anguish of minde with persecution with death with sin with condemnation Rom. 8.29 with hell And those whom God hath foreknowne he hath also predestinate to be made like vnto the image of his sonne like vnto him in many afflictions that at the last they may be like vnto him in eternall glory Do sorowes then come thicke vpon vs the moe the better because the moethe liker vnto Christ who was full of sorowes as Esay had prophecied of him Doe we in agonies and bitternesse of sorowes descend into hell Christ hath also descended and herein we are like vnto him If God haue giuen vnto vs pouerty cold nakednesse and much affliction if we feele many troubles to rest vpon vs if we feele that greatest trouble of an affrighted soule and a minde oppressed let vs thinke with our selues how good is God vnto vs thus to make the image of his onely begotten sonne to shine in vs that wee carying his image in vs may die with him and also reigne with him in the due time which he hath appointed Let vs looke into all that euer we haue euen into what thing soeuer pleaseth vs best â—to our goods lands possessions buildings riches honour â—ealth fauour authoritie friendship wife children and the â—ke in all these things we cannot behold the liuely image of Christ nor by any of these things are we made like vnto Christ Affliction and troubles humiliations and crosses â—hese are the things that make vs like vnto CHRIST and â—he greater that our afflictions are the liker wee are vnto Christ Let this then teach vs with patience to beare whatsoeuer â—rosse doe befall vs. We are full of griefe but we are chastiâ—ed of the Lord because we should not be condemned with â—he world we die with Christ but because we should liue with him we suffer with Christ but because we should reigne with him we weepe with Christ but because that Christ should wipe all teares from our eyes we are afflicted on eueâ—y side with Christ but because we should be like vnto him in all afflictions and so be glorified with him in the day of glory Let vs therefore runne with patience the race that is set before 〈◊〉 looking vnto Iesus the author and finisher of our faith who for â—heâ—y that was set before him endured the crosse and despised the shame and is set at the right hand of the throne of God Let vs approue our selues in much patience in afflictions in necessities in distresses in stripes in prisons in tumults in labors and let vs commit our soules vnto God in well-doing as vnto a faithfull Creator Yea let vs reioyce in afflictions inasmuch as they are a vantage vnto vs inasmuch as in our afflictions we haue fellowship with Christ inasmuch as afflictions make vs like vnto Christ Now if the question be asked whether seeing afflictions are such a vantage vnto vs as that therein we haue fellowship with Christ and thereby we are made like vnto Christ whether I say we are to wish and desire afflictions and crosses I answer that we are to wish them if by that meanes we may attaine vnto the resurrection of the dead For we are to wish and we are to iudge all things without Christ to be but dung that we may attaine vnto the resurrection of the dead If therefore by the meanes of affliction or by any meanes we may attaine vnto the resurrection of the dead we are to wâ—â— that meanes whatsoeuer it be We are not therefore simply to wish for afflictions and crosses being corrections and chastisements for our sinnes but if the will of God be so that wâ— suffer afflictions we are to reioyce inasmuch as we are partaker of Christ his sufferings thereby made like vnto Christ and we are to wish if by that or any meanes we may attaine vnto the resurrection of the dead When therefore the Apostle saith here if by any meanes this if implieth not any doubting in
instruction Not as though c. Here you see that the Apostle acknowledgeth that as yet hee had not attained to the full knowledge of Christ to a thorow-feeling of the vertue of Christ his death and resurrection in himselfe to a perfect fellowship of Christ his afflictions He laboured to attaine to the resurrection of the dead in glory by communicating with Christ in his afflictions by dying vnto sinne and liuing vnto God through the power of Christ his death and resurrection by knowing Christ with a feeling knowledge of him in his owne soule But hee saith that he hath not yet perfectly attained vnto these thing◠whereby he might attaine vnto the resurrection of the dead And he amplifieth it by this particle Now saying that now be had not attained vnto these things now that hee had shaken off all impediments and hinderances vnto perfection in these things now that he had renounced all confidence in his owne workes and in all things without Christ now that he laboured to attaine to the knowledge of Christ in his owne soule to the knowledge of the vertue of Christ his resurrection to the knowledge of the fellowship of Christ his afflictions in himselfe if by any meanes he might attaine to the resurrection of the dead yet not as yet he had attained to the full knowledge of Christ in himselfe to a thorow-feeling of the vertue of Christ his resurrection in himselfe to a perfect fellowship of Christ his afflictions My obseruation hence is that all the faithfull children of God how plentifully soeuer endowed with the knowledge of Christ the hatred of sinne the loue of righteousnesse the fellowship of Christ his afflictions yet only know Christ in this life in part onely die vnto sinne and liue vnto God and are partakers of Christ his afflictions in part not one that perfectly knoweth Christ that perfectly feeleth the vertue of Christ his death and resurrection in himselfe that is perfectly partaker of Christ his afflictions For is it not a good reason Paul that holy Apostle of Christ Iesus that chosen vessell of God to beare Christ his name before the Gentiles and Kings and the children of Israel aged Paul that had begotten many in the faith and knowledge of Christ Iesus that had now long borne in his body the dying of Christ Iesus that had his conuersation in heauen that had suffered more then all the rest he I say knew Christ and the vertue of his resurrection and the fellowship of his afflictions onely in part not perfectly therefore none of all the faithfull children of God in this life either knowes Christ or dies to sinne or liues to God or is conformed by afflictions and sufferings vnto Christ his death perfectly but only in part Yes surely the reason holds most strongly Pauls prerogatiues being not any way inferiour to any of the best and most faithfull children of God Now the reason why in this life our knowledge our loue our faith our death vnto sinne our life vnto God our whole obedience all our righteousnesse all our holinesse is in part only why these things in this life are not perfect in any of the children of God the reason I say is because our regeneration and sanctification in this life are not perfect wee are not perfectly renewed in the spirit of our mindes God giueth vnto vs the spirit by measure Joh. 3 34. Rom. 12.3 for vnto Christ alone hath God giuen the spirit without measure but vnto euery one of vs hee hath giuen the spirit by measure Hee is made of God vnto vs wisdome and righteousnesse and sanctification in him dwelleth all the fulnesse of these things plentifully and of his fulnesse we all receiue not fulnesse of his fulnesse but of his fulnesse of the spirit and all spirituall graces wee receiue as it were the first fruits of the spirit and of all spirituall graces wherewith then only wee shall be filled when mortalitie shall put on immortalitie and when corruption shall put on incorruption Which the Apostle also witnesseth where hee saith 1 Cor. 13.12 that now wee see through a glasse darkly but then shall wee see face to face now wee know in part but then shall wee know euen as wee are knowne no◠in this life in part and imperfectly and then onely when wee shall see Christ face to face shall we know him perfectly For when that which is perfect is come then shall that which is in part be abolished but not before Neither is it only so in our knowledge but in our faith in our loue euen in our whole obedience Paul himselfe while he liues shall haue messenger of Satan to buffet him hee shall haue prickes in the flesh and hee shall feele a law in his members rebelling against the law of his minde and leading him captiue vnto the law of sinne which is in his members Here then first is notably confuted that imaginarie perfection which some dreame that the children of God may haue in this life This holy Apostle attained not vnto the perfection either of the knowledge of Christ or of obedience vnto his will what perfection then can there be in any of Gods children in this life They say that no man indeede can attaine to that absolute perfection either of that knowledge or of that righteousnesse which shall be in heauen but that they may attaine vnto such perfection as is required in this life As if either God might not require of vs in this life such perfection as he gaue vnto vs in our creation or as if where such remnants of sinne and ignorance are as sticke fast vnto vs there could be such perfection Gal. 3.22 For I demand hath God concluded all vnder sinne The Apostle Paul saith so and Iohn likewise saith 1 Ioh. 1.8 that if wee say wee haue no sinne wee deceiue our selues and the truth is not in vs. What perfection then where there is such transgression Againe did not God create vs after his owne image in righteousnesse and true holinesse without sinne or ignorance or any such thing It is cleere and cannot be denied And what was our perfection then Now that ignorance hath blinded vs and sinne hath defiled vs haue we such perfection now Or may not God require such perfection of vs now in this life How did wee lose it Was it 〈◊〉 by our owne default And may not then God require it of v◠True it is he cannot haue it of vs because we haue lost it B◠because wee haue lost it should wee not haue it Yes surely wee haue lost it but wee should haue it and therefore he may require it of vs wee should haue it but wee haue lost it therefore is the punishment due vnto vs for it True it is wee are often exhorted to be perfect but those exhortations onely shew vnto vs what perfection should be in vs not what perfection is in vs. Yea the whole Law is a perfect rule not of
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 〈◊〉
one thing I doe c. In these words the Apostle repeateth the signification of his incessant and earnest following after that perfection which before hee said he had not yet attained vnto which was the latter member of the former verse The manner of speech which here he vseth is borrowed from the qualities of them that runne in a race And hee remembreth three especiall qualities of runners whereby he maketh proofe of his incessant and earnest following after the perfection of the knowledge of Christ The first is that they neuer looke backe to marke how much ground they haue already runne the second is that they still keepe their eyes vpon the marke that is before them and still runne towards it the third is that they still remember for what prise they runne and therefore so runne that they may obtaine the prise In all which qualities the Apostle professeth that hee matched the best runners in his Christian race for as runners neuer looke behinde them so hee saith that he did not onely neuer looke backe at the things behinde him but hee quite forgot all thâ—â— was past so farre was he from thinking of any merit for ought that he had done were it neuer so good Againe as runnes haue alwayes their eye vpon the marke before them and still runne towards it so hee saith that hee did endeuour himselfe vnto that which was before still labouring as if he would euery foot stretch out his armes to catch hold of the marke and that he still followed toward the marke neuer intermitting his course but if he fell vp againe and to it Lastly as runners make haste vnto the marke for the prise that they may obtaine so hee saith that hee ceased not running towards the marke for the prise of immortalitie with Christ in the heauens by God which had called him in Christ Iesus So that yea seâ— the Apostle here signifieth his most eagre pursuit without intermission after perfection in the knowledge of Christ which only he should haue in the heauens when after his race in thâ—â— life ended he should raigne with him for euer and euer Noâ— let vs see what wee may hence obserue for our instruction 〈◊〉 our Christian race vnto perfection and immortalitie in the â—eauens And first it is not vnworthy the noting that the Apostle â—assing from the one member vnto the other saith But one â—â—ing I doe whereby he implieth thus much that hauing not â—ee attained vnto perfection hee thought it a very necessary â—hing for him to follow after it with all diligence and without â—ll intermission One thing I doe and that one thing I count â—ecessary What is that I forget that which is behinde c. â—o know Christ perfectly that is my labour and the prise for â—hich I runne Whence I obserue that there is one thing neâ—essary for all Christians which is that acknowledging our â—â—ant of perfection in the knowledge of Christ we still runne â—orward from perfection to perfection till we become perfect â—hâ—n in Christ Iesus For this wee must know that our whole â—ife is a way and race wherein we must walke and runne from â—mperfection towards perfection and that in the whole race â—f our life it is not for vs to looke backe or to stand still but one thing is necessary euen that wee still runne towards perâ—ection which is the marke set only at our races end The necessitie of this one thing our Sauiour shewed when he said vnâ—o Martha Martha Martha Luk. 10.41.42.39 thou art carefull and troubled about many things but one thing is needfull Mary hath chosen the better part Why What had Mary chosen She troubled not her selfe with other matters but she sate her downe at Iesus feet and heard his preaching Mary sate downe and Martha ranne vp and downe being cumbred about much seruing but yet Mary ranne in the Christian race when shee sate her downe at Iesus feet and heard his preaching Shee followed after the knowledge of Christ and of that our Sauiour said that one thing was needfull But how needfull this one thing is not many of vs consider Many Marthaes but not many Maries Many of vs are troubled about many things wee haue many irons in the fire much businesse to occupie our heads withall many guests to looke vnto a great familie to care for indeed so much we haue to doe that if Iesus be preaching in his Minister wee cannot come to heare him Not many of vs that with Mary will leaue all our other businesse if Iesus bee preaching in his Minister and come and heare him For to note this by the way yee may not imagine that Mary was any idle huswife or that shee sequestred her selfe wholly from all things of the world and gaue her selfe only to reading and hearing of the word preached but this was her commendation that when Iesus came vnto their house and being come beganne to preach shee would not lose the opportunitie but straightway left all her other businesse and sate her downe at Iesus feet and heard his preaching And this was the one thing that was needfull that when he was preaching shee should come and heare him Other things shee might doe at other times but now shee was to doe this But not many of vs consider this for when Iesus comes into our houses almost in his Ministers preaching so that if wee will but come out of our doores to heare him wee may sit downe at his feet and heare his preaching yet wee cannot attend it either wee haue no leisure or else wee haue no list Some of vs looke backe vnto the things of the world others of vs stand and loue to stand in the market all the day idle others of vs thinke that wee haue runne well and that we may now well breathe at least a while but the smallest some of vs runne still forward and grow from grace to grace Well let vs at length with our Apostle count our selues that wee haue not attained to that wee should and this one thing which is needfull let vs doe let vs forget that which is behinde I forget c. Here I note the Apostles running in his Christian race after that one thing which was needfull whereunto he had not yet attained and therein the manner how be did runne in his Christian race Like a good runner he ranne and neuer looked behinde him nay he forgat that which was behinde he neuer minded or thought of any thing that was behinde him of any thing that he had done Yea indeed forgat hee all both the good and the bad things which hee had done Psal 51.3 Gal. 1.13 Dauid did not so for he said that his sinne was euer before him yea and himselfe often speakes of his persecution of the Church True indeed and good it is that wee should not forget our sinnes against our God for the remembrance of our sinnes is both good to humble vs and to represent vnto vs Gods
running in our Christian race this will turne to our vtter shame and confusion If therefore in running we fall yet must we vâ— againe and runne as if our strength were renued by our faâ—â— We may not be weary of well-doing but by continuanceâ—â— well-doing we must runne on the race that is set before vs knowing that in due season we shall reape if we faint not Gal. 6.9 Adde vnto that reason which hath beene mentioned that onely perseueâ—ance vnto the end hath the promise of the crowne of righteousnesse and saluation this also that God measureth not his gifts vnto vs by moneths or yeares but his mercy and his â—oue towards vs endure for euer If he then be a louing Lord â—nto vs who will not change his fauour towards vs for euer â—e may not serue him by count of daies but to the last houre â—e must be faithfull A perfect God must haue a perfect serâ—ant an euerlasting God a perpetuall seruant and if we fall â—t the last we are fallen from him and not he from vs and our â—ondemnation is of our selues This then should teach vs to shake of all such impediâ—ents as either clog vs that we cannot runne or cause vs to â—reake of when we should continue running Those that â—â—eepe through aduersitie should be as though they wept not â—hose that reioyce through prosperitie should be as though â—hey reioyced not those that haue wiues as though they had â—one those that buy as though they possessed not and they â—hat vse this world as though they vsed it not Pouertie nor â—iches honor nor dishonor euill report nor good report â—hould take such hold of vs as that they should stay vs from â—unning that race that is set before vs but through all these â—e should run as if there were no such burthen vpon vs. He â—hat is to runne in a race will not gird on him his armour but â—ather he will strip himselfe and turne himselfe almost naked â—uen sowe in our Christian race should either strip our selues â—s it were and vtterly shake of all such things as ordinarily are â—â—upediments in this race or they should be as if they were â—haken of no troublers of vs in our race But how farre otherwise is it with vs Euery thing almost makes vs sit downe and quite giue ouer running If riches â—ncrease we sit vs downe and set our hearts vpon them and â—here is an end of our race If pouertie doe befall vs wee sit 〈◊〉 downe and either murmure and repine against the Lord or else fall to robbing and stealing and such other vnlawfull meanes to relieue our state and there is an end of our race If honour and authoritie and credit amongst men grow vpon vs wee sit vs downe and deuise with our selues how wee may best maintaine our state our place our calling and our credit and there is an end of our race If we be disgraced or suffer any kind of wrong wee sit vs downe and bethinke our selues how wee may be reuenged of him that hath done vs this wrong or this dishonour and there is an end of our race If by the mercy of God through painefull studie we haue atteined to some knowledge we sit vs downe and consider what reward wee may iustly looke for our learning and we seeke and labour and poste after that and there is an end of our race Thus euery thing almost makes vs sit downe and quite giue ouer running But men and brethren let there be in vs the same minde that was in our Apostle Let vs endeuour vnto that which is before and let vs follow hard toward the marke If we continue in the word of the Lord and walke in his waies we are Christ his disciples 〈◊〉 31. Let vs therefore continue in the grace of God and with purpose of heart cleaue stedfastly vnto the Lord. The ambitious man he doth not so much thinke of his present honour as his minde runnes vpon a plus vltra he looks still forward and gladly he would be higher The couetous man likewise he doth not so much thinke what riches he hath as his minde runnes vpon more more and still he looks forward after more and more Shall they still looke forward towards these vaine and transitorie things and so thirst after them that the more of them they haue the more they runne after them and shall not we much more looke forward towards the marke that is set before vs in our Christian race and the neâ—rer that we come to it runne the faster vnto it Let the children of light learne this wisdome of the children of this generation to follow hard towards the marke that is set before them Let vs so runne that we may obtaine and let vs neuer be weary of well-doing for in due season we shall reape if we faint not Blessed is he that continueth vnto the end for he shall be saued The second thing which hence I obserue is what marke we must propose vnto our selues in running our Christian race vnto which we must endeuour towards which we must follow and which we must alwaies haue in our eyes and that iâ— Christ Iesus that we may perfectly know him whom to know is life euerlasting On Christ Iesus must our eyes alwaies be set and on the perfect knowledge of him must our desire be setled For he is the way the truth and the life the way Joh. 14.6 therefore we must begin in him continue in him and end in him walking by him vnto him He is the truth wee must still â—herefore looke towards him if we will not be deceiued He â—s the life we must therefore runne vnto him if we will not â—leepe in death He is Alpha and Omega the beginning and â—he ending in regard both of the being and of the power and â—f the actions and of the dispositions of all creatures so that â—s of him and through him and for him are all things so vnâ—o him and his glory are all things to be referred And see â—hat great reason there is to moue vs to looke still towards â—im as the marke toward which we are to follow as hard as we â—an For doth not he still looke towards vs and call vpon vs â—rying and saying Mat. 11.28 Come vnto me all yee that are weary and laâ—en and I will ease you Doth he not stand still stretching out â—is armes as alwaies most ready to receiue vs if we will come â—nto him Nay doth he not oftentimes when we are turning â—ut of the right way wherein we should walke hooke vs in â—gaine with his rod and his staffe and lead vs as it were by the â—nd vnto himselfe Yea such is the louing kindnesse of our â—weet Sauiour that he will haue vs to runne after him and he â—ill draw vs that we may runne after him that he will haue vs â—o follow hard towards him as our marke and he will guide v◠〈◊〉 our way which leadeth vnto
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
in mercy by God that hath called vs in mercie and giuen 〈◊〉 in Christ Iesus by God that hath called vs in Christ Iesus to be partakers of his glory Here then behold and wonder at the louing kindnesse of our God We must runne and we shal be very well rewarded For if we runne albeit we can merit nothing by our running because when we haue done what we can we are but vnprofitable seruants yet in mercie will he giue vs an euerlasting crowne of glory A good reward for a meane seruice performed but meanely by him that runnes the best And therefore the greater the goodnes of our God who giueth such reward in mercie where there wanteth all merit The mercie of our God should stirre vp our thankfulnes vnto our God and the great reward which in mercy he doth giue should make 〈◊〉 runne the waie of his commandementes Rom. 8.18 All that euer wee can doe or suffer is not worthy of that glory which shal be shewed vnto vs. Yet if we suffer willingly for Christ his sake and doe the workes of our calling he will in mercy giue vnto vs an incorruptible crowne of glory Let our mouthes thereâ—â—re be filled with his praise and honour all the day long who â—â—ere there wanteth merit sheweth such mercie And if duâ— or loue cannot preuaile with vs yet let this inestimable â—â—ward perswade vs to runne the way of his commandeâ—entes In a word we know that our labour shall not be in â—ine in the Lord. Let vs therefore abound in euerie good â—orke and let vs runne with patience the race that is set beâ—â—re vs. The next and last thing which hence I obserue is that as â—od hath chosen vs in Christ Iesus so hath he called vs in â—hrist Iesus Ephes 1.4 The former appeareth by the Epistle to the Eâ—â—esians the later by this place of our Apostle and many oâ—â—ers Yea Christ Iesus alone it is in whom and for whom â—â—d hath blessed vs with all spirituall blessing in heauenly thinges 3. 〈◊〉 the Apostle both speaketh there and manifestly sheweth â—oth there and elsewhere For in him are we predestinate 〈◊〉 him are we chosen in him are we called in him are we aâ—â—pted in him are we iustified in him are we sanctified and 〈◊〉 him through hope are we glorified and in him are all â—e promises made vnto vs both of the life present and of â—at that is to come If we had beene called in Peter or in â—aule or in Moses then might we haue belieued in them â—nd lookt vnto them as vnto the marke that is set before vs. â—ut now that we are called in Christ Iesus we are to belieue in â—â—m and alwaies to looke towardes him in the whole course â—f our life In him we haue all thinges and in him shall our â—â—y bee made perfit Let this then teach vs to reioyce onely in Christ Iesus in â—hom onely wee are called and in whom onely wee are â—lessed In our selues we are nothing else but bondslaues of â—atan Children of wrath a naughty and crooked nation vnâ—ble altogether to thinke or speake or doe any thing that is â—ood abominable disobedient vnto euery good worke reâ—robate and not onely neare vnto cursing but cursed But in â—ur Christ Iesus we are freede from sinne and condemnation â—nd made the seruants of righteousnes and heires of saluation â—â—d in him we are called vnto that high calling to be the sons of God and haue all the priueledges that belong vnto the sonnes of God Let vs therefore reioyce in him alwaie let our songs be made euer of him and dayly let vs praise him Let vs iudge whatsoeuer is best to be but dung for the excellent knowledge sake of him and let vs in all thinges grow vp in him c. LECTVRE LXIV PHILIP 3. Vers 15.16 Let vs therefore as many as be perfect be thâ—â—â—â—ded and if ye be otherwise minded God shall reueale c. NOw the Apostle hauing thus in particular told the Philippians what he thought of Christ and likewise of all things without Christ 〈◊〉 goeth from the particular vnto the generall and exhorteth that this truth which he haâ—â— professed may be generally receiued and approued And if any of them will not happily presently receiue this truth yet he signifieth his hope that God will afterwards reueale it to them that they may embrace it wiâ—h him and in the meane time till God reueale it and make it knowne vnto them he exhorteth that such grounds of the truth as already they had might with one accord be receiued and maintained This I take to be the generall meaning of these words in these two verses Now let vs yet a little more particularly sift and examine the meaning of them Let vs saith the Apostle c. This speech yee see is exhortatiue in that he saith let vs be thus minded and ye see like wise that the exhortation is made by way of conclusion from the particular example of the Apostle vnto the Philippiâ—â—â—â— generall in that he saith Let vs therefore as many as be perfeâ—â— and ye see that it is to bring ouer his own priuate example vnâ—o a generall doctrine in that he saith Let vs therefore as many â—â—s be perfect be thus minded Let vs therefore therefore why euen because I your Apostle by whom ye haue beleeued am â—hus minded as I haue told you let vs therefore as many as bee perfect be thus minded Thus minded How to renounce all confidence in the flesh to iudge all our owne righteousnes by workes whatsoeuer to be but dung to reioyce only in Christ Iesus and his righteousnesse which is through faith to thirst after the knowledge of Christ and of the vertue of his resurrection and acknowledging our want of perfection in the knowledge of Christ incessantly to runne forward in the Christian race vnto perfection forgetting that which is behind and endeauouring our selues vnto that which is before and following hard towards the marke for the prize of the high calling of God in Christ Iesus let vs be thus minded euen as many of vs as be perfect Yea but who were those were there any such Did not the Apostle immediately before deny that he was perfect How then doth he now say let vs as many as be perfect c. We must vnderstand that the Apostle doth not here speake of any that were perfect indeed either in knowledge or in obedience but he speaketh partly vnto those that thought they were perfect and partly vnto those that by their holy walking shewed that they were in the way to perfection that both they that thought themselues perfect and they likewise that by their holy walking shewed plainely that they were in a better way to perfection than others would thinke as he did touching the points before mentioned and controuersed betwixt him and the false Teachers Yea but is not his exhortation generally vnto all Why then doth he require it of them that
also exhort vs to cleanse our selues from all filthinesse of the flesh and spirit 2 Cor. 13.11 7.1 and to grow vp vnto full holinesse in the feare of God to mortifie the deedes of the flesh and to be renued in the spirit of our mindes And why No doubt one cause is because otherwise we cannot be as he exhorteth vs to be perfect For what perfection can there bee where there is no dying vnto sinne which is our bane and imperfection and no liuing a holinesse and righteousnes which is the onely way vnto perfection Our sinnes doe make a separation betweene vs and our â—od in whom alone we are perfect Es 59.2 and it is the spirit of sanâ—ification whereby wee are engraffed into Christ Iesus in â—hom only we are perfect This then is also requisite vnto â—hristian perfection that we feele in our selues a mortificatiâ— of the old man and a quickening of the new man through â—â—e power of the spirit by the vertue of Christ his death and â—â—surrection The third thing necessarily requisite vnto Christian perâ—â—ction is a feeling and acknowledgement of our owne imperâ—â—ction both in knowledge and in obedience for so only doe â—â—e grow vnto Christian perfection if in an holy feeling of â—â—r wants and imperfections wee poure out our complaints â—nto our God and acknowledge our wants vnto the Lord. It â—as the conceit of their perfect knowledge that made the â—orinthians that they knew nothing as they ought to know â—nd it was the conceit of their owne perfect righteousnesse â—â—at made the Pharises that they neuer sought the true perfect â—â—ghteousnesse of Christ Iesus But Dauid hauing said 2 SaÌ„ 12.13 I haue â—â—ned against the Lord Luc. 18.14 streight-way the Prophet Nathan said â—nto him the Lord also hath put away thy sinne And the Publiâ—ane hauing smitten his breast and said O God bee mercifull â—nto mee a sinner the holy Ghost giueth him this testimonie that â—e dâ—parted to his house iustified rather then the Pharsie or if wee â—â—ke the sense of the place he departed home to his house iuâ—â—ified and not the Pharisie Luc. 23 41.42.43 And the Theefe vpon the crosse â—auing first confessed and said we are indeede righteously here â—â—r we receiue things worthy of that we haue done and afterwards â—raied and said Lord remember me when thou commest into thy â—ingdome by and by Iesus said vnto him verily I say vnto thee 〈◊〉 day shalt thou be with me in Paradise And generally this is â—rue that onely they follow Christ who deny themselues onâ—y they come vnto God who feele their wants in themselues â—nely they seek vnto God who are confounded in themselues â—nd consequently only they come vnto Christian perfection â—hose hearts are touched with the feeling of their imperfeâ—tions This then is also requisite vnto Christian perfection â—hat in an holy feeling of our owne wants wee acknowledge our imperfection in euery grace of God The 4. thing necessarily requisite vnto Christian perfection is an earnest endeauour constant care to grow in grace and in the knowledge of our Lord and Sauiour Christ Iesus For so onely are we perfect in some degree if wee follow hard after perfection and if with an enflamed desire after the good things of God we labour to encrease daily more and more in all holinesse and righteousnesse And therefore the Apostle exhorteth saying Heb. 12.14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Follow hard for so the word signifieth folâ—â—â— hard after peace with all men and holinesse without which no man shall see the Lord. Where the Apostle doth not limit his exhortation by any circumstance of time but follow in thy nonage follow in thy ripe age follow in thine old age still follow for still it is said vnto thee follow hard after peace and holinesse And why euen because none ouertaketh but he that folloâ—eth Mat. 5.6 And our Sauiour pronounceth a blessing vpon the hea◠〈◊〉 them that hunger and thirst after righteousnesse Which sheweâ—â— that where there is this feruent desire to grow vp in godlines and this hungring and thirsting in our soules after the thingâ— that belong vnto our peace there is a blessing vpon the heaâ— of euery one that doth so And why did our Apostle follow hard that he might comprehend euen as hee was comprehended of Christ Iesus but because they onely at length attaine vnto perfection who in the meane time follow hard after it This then is also requisite vnto Christian perfection that wee labour to grow vp in godlinesse and to encrease in all manner holy conuersation That all these things are necessarily requisite vnto Christian perfection this generall exhortation inferred by way of conclusion vpon the things mentioned in the particular example of our Apostle sheweth most plainly as also that in these things alone doth Christian perfection consist vnlesse any man will take vpon him more exactly to describe it than the Apostle hath done Hence then wee may learne to descrie the notable grossenesse of that Monkish perfection which our aduersaries tell vs so much of Luc. 18.21 For aske our aduersaries or aske a Monke whether he be perfect he rubs no more at his answer then the young man in the Gospell did but he he is perfect and why should any man aske the question whether he be perfect And 〈◊〉 proofe hereof he will tell you that besides keeping of â—ods commandements whereunto wee are all bound both 〈◊〉 precept and likewise by promise in our baptisme besides â—is he hath vowed chastitie pouertie obedience pilgrimage â—fficient badges of his perfection He meddles not with the â—ings of this life nay he cares not for them nay he hath forken all to follow Christ The Pharisie that is no extortioner 〈◊〉 vniust man no adulterer that fasts twise in the weeke that â—ues tithe of all that euer he possesseth is no body vnto him â—he young man that had kept all the commandements from â—s youth is no body vnto him Hee hath wholly sequestred â—mselfe vnto contemplation and giuen himselfe vnto God 〈◊〉 that the least thing that he doth euen his sitting his stanâ—ing his eating his sleeping euen the least thing that he doth 〈◊〉 better and more acceptable vnto God then the best workes â—ther of the first or second table which the faithfull being â—aried doe performe Thus doth he boast of his perfection 〈◊〉 if he were the man and none but hee that were deare in â—ods sight and that were worthy to rest in his holy tabernacle â—ut how farre wide is he of the true and Christian perfection â—deed It is not the righteousnesse of Christ Iesus that hee â—ands vpon but vpon his owne righteousnesse by his owne â—oly and vnspotted life He doth not cast downe himselfe in â—y sense and feeling of his owne wants and imperfections â—t hee dares to stand and to shew himselfe in the presence of â—e most high Hee doth not daily more and more die vnto â—nne and liue
vnto God but he is as dead vnto sinne and liâ—ing vnto God as if hee were already in the bosome of God â—ee doth not endeuour to runne forward from perfection to â—erfection but hee hath already attained vnto that whereat â—ther men are to runne So that as it is said of some Rom. 1.22 that when â—hey professed themselues to be wise they became fooles so may it â—e said of these that when they professe themselues to be perâ—ect they shew plainly that they are void of all Christian perâ—ction at least if the Apostles description of Christian perâ—ection may preuaile before theirs for by the Apostles deâ—cription it is cleare that indeed they are not come vnto any perfection in the schoole of Christ but are quite void of all Christian perfection The second vse which we may make of the former obseruation is that thence we may learne to trie what perfection we are growne vnto in the schoole of Christ For doe wee reioyce only in Christ Iesus renouncing all our owne righteousnesse which is by workes and quietly reposing our selues in his righteousnesse through faith in his bloud Doe wee feele in our selues a dying vnto sinne and a liuing vnto God in righteousnesse through the vertue of Christ his death and resurrection by the power of the spirit regenerating vs vnto a liuely hope in Christ Iesus Doe wee in our soules feele and from our hearts acknowledge our regeneration and our sanctification by the contagion of the flesh to be so vnperfect as that wee finde in our selues many wants and many imperfections Doe wee labour and endeuour to grow in grace and in the knowledge of our Lord and Sauiour Iesus Christ to be perfect as he is perfect to be holy as hee is holy and to proceed from strength to strength vntill we become perfect men in Christ Iesus Here is the substance of that perfection which oâ—â— good God requireth of vs in this life If it be thus with vs we may assure our selues that we haue well profited in the schoole of Christ and that we are growne vnto very good perfection There was a time indeed when it was said vnto vs This doe and thou shalt liue and againe Cursed is euery one that continueth not in all things that are written in the booke of the law to doe them and in this time there was no perfection but in the perfect fulfilling of the whole Law of God so that all of vs were vnder the curse and all of vs were in thrall vnto that mortall enemie of mankinde the deuill because it was impossible for vs to fulfill the Law of God But when it pleased the euerlasting King of glory in infinite mercy towards vs to send his owne Sonne in the similitude of sinfull man for sinne to condemne sinne in the flesh then this thrall vnto Satan this curse of the Law this yoke of the Law which neither we nor our fathers were able to beare was taken from our shoulders for that which the Law required of vs but which was impossible for vs to performe Rom. 8.3 that Christ Iesus himselfe fulfilled in our flesh that the righteousnesse of the Law might be fulfilled in vs which walke not after the flesh but after the spirit And now if by faith wee put on Christ Iesus and his righteousnesse and by the vertue of his resurrection die vnto sinne and liue vnto righteousnesse and acknowledging our owne wants and imperfections doe studie and endeuour daily more and more to liue righteously and soberly and godly in this present world this is the perfection which Christ requireth of vs. A blessed sending of such a Sonne and a blessed birth of so sweet a Sauiour worthy to be celebrated by a perpetuall remembrance for euer The sending of him vnto vs was the greatest token that euer was of God the Fathers loue towards vs and his comming into the world in the similitude of sinfull flesh was the ioyfullest comming that euer was so ioyfull that an Angell from heauen brought the tidings thereof and therein of great ioy that should be to all people that a multitude of heauenly souldiers praised God thereat and said Glory be to God in the high heauens and peace in earth and towards men good will that certaine wise men came then from the East Country to worship him that the shepheards when they had seene the babe with his mother published abroad the thing that was told them by the Angell of that childe that Simeon taking him in his armes praised God and said Lord now lettest thou thy seruant depart in peace c. and that Anna spake of him to all that looked for redemption in Ierusalem Of which most â—oyfull birth wee at this time doe celebrate a most ioyfull remembrance and should so celebrate it euen as these holy Saints of God did not in excesse of banquetting and feasting not in immoderate gaming and sporting not in idlenesse or wantonnesse but in honouring of his name in singing vnto him praise and thanksgiuing and in telling of his saluation from day to day So did they celebrate his birth as wee haue heard and so should wee celebrate the remembrance of his birth All other celebration is rather an heathenish imitation then any religious obseruation Let vs therefore as at all other times so at this time sound out his praises in the middest of the great congregation who hauing fulfilled that for vs in his flesh which wee could not doth now require of vs no more then he giueth vs for he requireth of vs perfection and he giueth vs perfection not an absolute perfection but such as he requireth of vs in this life To come then againe vnto our point will we trie how wee haue profited in the schoole of Christ and vnto what perfection wee are growne Sift the points and see If wee haue faith in Christ Iesus whereby wee take hold of his righteousâ—esse if wee feele in our selues the vertue of Christ his death and resurrection by the death of sinne and the life of righteousnesse if in heart and voice through a Christian feeling thereof we acknowledge our owne imperfection and if thereupon wee labour to increase in holinesse and righteousnesse with all godly increasing then haue wee well profited in the schoole of Christ and then are wee growne vnto good perfection For as I told you before this is the substance of that perfection which God requireth of vs in this life Howbeit this withall wee must note that there be degrees in this perfection for when by Gods mercy we are come so farre that the spirit beareth witnesse vnto our spirit that in some measure we haue attained vnto all these points of Christian perfection yet may we not here stand still but we must goe forward from grace vnto grace Vntill wee come vnto the marke at our races end wee must runne forward and daily grow from perfection to perfection We must labour daily to increase in faith that we may daily
we are come like vnto good souldiers which turne not aside but march on along after the prescript rule of their Generall so let vs walke without turning aside to the right-had or to the left-hand after that one rule let vs beleeue and liue as we are directed by â—â—â—t one rule of his word vnder whose banner we doe fight 〈◊〉 vs so farre as we are come walke as Christ Iesus hath taught 〈◊〉 in his holy word The same phrase of speech is vsed to the â—â—e purpose where it is said Gal. 6.16 as many as walke according to this â—â—e i. As many as make this word of truth this Gospell of â—â—rist Iesus now preached and taught vnto you the rule and â—â—are of their faith life from which they will not swarue â—â—turne aside to the right-hand or to the left peace shall bee â—â—on them and mercy and vpon the Israell of God Let vs â—â—â—ceede by one rule and let vs minde one thing i. Let there bee 〈◊〉 dissentions amongst vs but let vs be knit together in one â—â—nde and in one iudgement being of like affection one toâ—â—rds another in Christ Iesus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For so the phrase of speech â—â—re vsed signifieth to be of one minde of one iudgement of â—â—e affection one towards another so that nothing bee done â—â—rough contention amongst vs as it plainely appeareth both 〈◊〉 the 2. verse of the 2. Chapter of this Epistle and by diuers â—â—her places where the same phrase is vsed The summe of all â—â—s if the Apostle had thus said God will in his good time â—â—eale his truth vnto them that bee as yet otherwise minded â—â—an I am But in the meane time till God reueale it let vs 〈◊〉 such grounds of the truth as already we agree vpon proâ—â—ede both in faith and in life as we are directed by that one â—â—le of his word vnder whose banner we fight not turning aâ—â—â—e from it to the right-hand or to the left-hand and let vs 〈◊〉 knit together in one minde and in one iudgement so that â—â—thing be done through contention among vs. This I take 〈◊〉 be the simple and plaine meaning of these words Now let 〈◊〉 see what profitable notes we may gather hence for our own â—â—e and instruction The 1. thing which hence I note is touching the cause of â—issensions in the Church of God whence it is that there are â—â—ch dissensions and diuisions in the Church of God whereby â—â—e vnity and peace of the Church is rent a sunder and broâ—en Not to search farther into the causes thereof than this â—â—e scripture giueth occasion out of this Scripture I note 3. â—auses of the dissensions in the Church of God The 1. is because we doe not with patience expect and waite till God 〈◊〉 his good time reueale vnto vs that truth which as yet is hid 〈◊〉 from our eyes For such oftentimes is our inconsiderate heaâ—â—â—dinesse that if we seeme vnto our selues to apprehend this 〈◊〉 that point of doctrine through the suggestions and persuasions of this or that man by and by we aduenture the defence and maintenance thereof though Iâ—â—l haue preached though the Church of God haue beleeued otherwise We looke 〈◊〉 what it is that the Church hath receiued but what it is that 〈◊〉 haue apprehended or if we doe rather we striue to bring the Church to that which we haue apprehended than wee 〈◊〉 yeeld vnto that which the Church indeed hath receiued 〈◊〉 howsoeuer that we teach may hazard the peace and quite of the Church yet will we not stay our selues and expectâ—â— God may farther reueale his holy truth vnto vs. And 〈◊〉 hath beene heretofore and is at this day one great cause of diuision and dissension in the Church I might instance iâ— diuers heresies wherewith the Church hath beene troubled and which haue in part beene caused because the authâ—â— thereof would not waite till God should reueale the truth vnâ—â— them If that auncient father Tertullian had waited till God had reuealed vnto him that truth which afterward he did â—â—ueale vnto him he had not beene so tainted with the errors oâ— the Millenaries and the Montanists as he was neither haâ— troubled the Church therewith so much as hee did And iâ— some at this day that trouble the peace of the Church with their strange doctrine would both pray vnto the Lord for the reuelation of his truth and patiently waite till the Lord should reueale his truth vnto them we should be more free from disensions than we are The 2. cause of the dissensions in the Church of God 〈◊〉 because we do not proceede by one rule in that whereunâ—â— we are come For such oftentimes is our vntowardlinesse that in the generall grounds of Christian religion whereâ—â— we doe agree we will be slinging out of ranke and not proceed by that one rule of his word vnder whose banner we doâ— fight In the primitiue Church all the Churches of Chrâ—â—â— were come vnto that that they beleeued the resurrection of the dead and that they acknowledged iustification by the â—â—ghteousnesse of Christ yet then they proceeded not by one â—â—le in these things but some denied the resurrection of the â—ead of which sort were Hymeneus and Philetus 2 Tim. 2.17 and some â—ught that vnto Christ there must be ioyned the workes of â—â—e Law to be made righteous before God Whereupon folâ—â—wed then great dissensions in the Church In the reformed Churches of Christ at this day generally we are come to this â—â—at we professe that predestination vnto life is not by foreâ—â—ght of faith or workes but by the alone good pleasure of alâ—ightie God that the children of God cannot finally fall â—om faith or grace that the children of God may and ought 〈◊〉 assure themselues of their saluation that it is not in man to â—ue himselfe if he will that Christ hath freed vs from the of hell by suffering the paines of hell for vs. And if â—e shall not proceede by one rule in these things but one â—â—ape out from another what else can follow but great dissensions in our Churches And is it not a cause of many dissensiâ—ns betwixt the Romish Church and vs that we doe not both â—roceede by one rule in that whereunto we are come Wee â—re come to this that we agree in the Articles of the Christian â—aith that we both beleeue in the Trinitie that wee both beâ—eeue one Catholique and Apostolique Church that we both â—cknowledge one Baptisme for the remission of sinnes that â—e both looke for the resurrection of the dead and the life â—f the world to come And yet what dissensions betwixt vs â—nd them euen about these thingâ— And why because they do not proceed by one rule of the holy word of life with vs but â—hey flie out into Traditions Councels Fathers Decretals Constitutions and Legends and keepe no order with vs in marching along after the prescript rule of our Generall Christ â—esus
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
preached and taught vnto you â—nd they whomsoeuer the Lord hath blessed with such Teaâ—â—ers as go in and out before them in soundnesse of doctrine â—â—d holinesse of life let them take heede how they follow 〈◊〉 their example and hearken vnto their voice If yee shall â—osely and cunningly seeke their disturbance to withdraw our selues from the light and easie yoke of hearkening vnto â—â—em and following them your iudgement shall bee iust â—hatsoeuer it shall be But blessed shall ye be if ye hearken â—â—to their voice and so walke as yee haue them for an â—â—sample LECTVRE LXVIII PHILIP 3. Vers 18. For many walke of whom I haue often told you and now tell you weeping that they are the enemies 〈◊〉 the crosse of Christ NOw follow the reasons to moue the Philippiaâ—â— to hearken vnto his exhortation which was to be followers of him and to looke on such as walked so as they had him for an ensample For many walke c. This is the first reason which the Apostle vseth to moue the Philippians to hearken vnto his exhortation His reason ye see is drawne from a contrarie example and the danger that followeth such walking as these many vse which he speaketh of Why then would the Apostle haue the Philippians to follow his example and the example of such as walked as he did Because there were many ill walkers whose example if they followed they were to looke for the like end that is destined vnto them euen damnation such as were those whom in the beginning of this Chapter he called dogges euill workers the concision whom hee now againe describeth by fiue notes As 1. thâ—â— they are the enemies of the crosse of Christ 2. That their end is damnation 3. That their God is their belly 4 That their glory is to their shame 5. That they minde earthly things In that he saith many walke hee signifieth the more danger of them because they are many Againe in that hee saith that he had often told them of them hee signifieth both his owne continuall care ouer them and the greatnesse of the danger by those euill walkers which caused him so often to tell them of them Againe in that he now tells them of theâ— weeping he signifieth both his owne intire affection towards them and likewise his griefe and sorow of heart that eitheâ— there should be any such enemies of the Gospell to trouble them or that they should giue any eare vnto them Againe in that he noteth them to be the enemies of the Crosse of Christ he signifieth their corruption in doctrine and in life In doctrine for that by vrging the necessity of circumcision and the workes of the Law vnto righteousnesse and saluation they made the crosse of Christ to bee of no effect and abolished the worke of our redemption by Christ Iesus For Gal. 2.21 as the Apostle saith if righteousnesse be by the Law which these men taught then Christ died without cause In life for that they would not suffer persecution for the crosse of Christ and therefore applied themselues to the humour of the Iewes and preached vnto them circumcision and the law In both these then that by their doctrine they detracted from the merits of Christ his Crosse and redemption by his bloud and auoided to suffer persecution for the crosse of Christ the smart whereof they felt that sincerely preached Christ crucified in both these I say they shewed themselues to be enemies vnto the crosse of Christ Againe in that he noteth their end or reward for the recompence of such their walking to be damnation or destruction he signifieth how needfull it is for the Philippians if they feare their end to feare likewise so to walke as they do so to beleeue and liue as they doe Againe in that he noteth their God to be their belly he signifieth what principally they respected in preaching of Christ namely their profit their pleasure and their ease They preached Christ not sincerely and purely for Christ his sake but with reference to please others and to seeke their owne good Inasmuch therefore as they were louers of pleasure of profit of ease more than louers of good the Apostle saith that their God was their belly that being each mans God which he best loueth Again in that he noteth their glory to be to their shame he signifieth either that they glory in those things as in circumcision and the ordinances of Moses whereof they ought rather to bee ashamed as some thinke or that the vaine glory and estimation which they seeke after amongst men neglecting the true glory of Christ Iesus shal turne to their confusion and shame as I rather thinke the words to be vnderstood Lastly in that he noteth them to minde earthly things he signifieth their study and delight and all their affections to be set on honours wealth friends commodities and the things which are on the earth and not on the things which are aboue So that 〈◊〉 we marke it as in the whole there is a generall reason to moue the Philippians to follow him and such as he was because of many false Teachers which walke inordinately so in each point of this generall reason as it is set down there is a seuerall reason to the same purpose For why would he haue them to follow his example and the example of such aâ— hee was Because many walked to and fro Which sheweth that they might easily fall vpon those which were bad being many of whom he had told them often which sheweth as his care so the greatnesse of the danger if they should fall vpon them follow them and of whom now when he wrote this Epistle to them he told them weeping which shewes as his affection towards them so his griefe that either there should be such or that they should hearken vnto such that they are the enemies of the crosse of Christ derogating from the merits of Christ his crosse and auoiding persecution for the crosse of Christ whose end is damnation which may iustly feare any from following them whose God is their belly which sheweth that they seeke their owne and not that which is Iesus Christs whose glory is to their shame which sheweth the confusion that shall come vpon that estimation which they seeâ—e after amongst men which minde earthly things which sheweth their worldly mindes and earthly cogitations Euery oâ— which seuerall points ought to stand for a reason with the Philippians to moue them to hearken to hi exhortation And now that we see the meaning and force of these words in this reason of the Apostle let vs also see what notes we may gather hence for our owne vse and instruction The first thing I note is that the Apostle saith hee told them often of these enemies of the crosse of Christ whereof he now telleth them And so in the beginning of this chapter he said that it grieued him not to write the same things vnto them whereof before he had
many which made merchandize of the word of God many which were disobedient and vaine talkers and deceiuers oâ— mindes How often doth Iohn complaine of many Antichrists many false Prophets Nay in what age hath not the litle flocke of Christ liued in the middest of a naughty and crooked nation beset with a world of wickednesse and wicked men Where Christ hath his Church there the Deuilâ— hath more then a chappell euen 500 synagogues his instruments to worke his will so farre as they can So that if wee follow the most we shall commonly follow the worst A good hold then haue they of it that make this to be one of the notes of their Church Christ calls his Church a litle flocke and Esay calls it a litle remnant and Ieremie a small â—eede But well may shee stand on her multitude that hath made all nations drunken with the wine of the wrath of her fornications and so let her doe till the smoke of her burning ascend But why or whence is it that we in our ordinarie life stand so much vpon the multitude What more common amongst vs then to say that we will doe as the most doe we will not single our selues from the rest c Nay is not that profane and wicked speech often heard amongst vs that it is good going with companie though it be to the Deuill But beloued our God hath taught vs another lesson Exod. 23.2 Thou shalt not saith he follow a multitude to doe euill neither agree in a controuersie to decline after many to ouerthrow the truth And our Apostle here tells vs that many walke that are the enemies of the crosse of Christ but we may not walke after them but after him and such as he is For we are not to looke how many doe walke thus and thus but who walke as they should not how many walke in this or that way but what the way is wherein they doe walke And though all the rest bow the knee to Baal yet we may not though all the nations of the earth fall downe before the beast and worship yet may not we What if in an election of an officer and magistrate the rest or farre the greater part consent vpon an vnfit man yet may not I. O but I shall make my selfe odious if I single out my selfe from the rest and preuaile neuer a whit Yea but good Prophet Michaiah stood vpon no such points 1 Reg. 22. but that though hee should by standing single against 400 false prophets become odious vnto Ahab the King and all the Prophets and not preuaile yet he spake the truth Here I haue a good example I must walke as I haue him for an ensample And so generally let vs not looke how many doe thus or how we may preuaile if we single our selues but let vs doe as we ought whatsoeuer come of it and howsoeuer all do otherwise Et hoc sciamus fortiorem esse qui pro nobis est quam qui contra nos sunt omnes And this let vs know that he is stronger who is for vs then all they who are against vs. LECTVRE LXIX PHILIP 3. Verse 18.19 That they are the enemies of the crosse of Christ whose end is damnation whose God is their belly c. THus farre we haue already proceeded in this first reason of the Apostles which he vsed to moue the Philippians to follow him and such as he was for many walke of whom I haue told you often and now tell you weeping c. Now follow the fiue notes whereby the Apostle describeth these many walkers of whom he had told them often and now told them weeping The first note whereby he describeth them is that they are the enemies of the crosse of Christ Which branch of his reason might well stand for a sufficient reason with the Philippians to moue them not to walke after these but to follow him and to walke so as they had him for an ensample Now the Apostle calleth them the enemies of the crosse of Christ in two respects 1. Because by vrging the necessitie of circumcision and the workes of the law vnto righteousnesse and saluation they made the crosse of Christ to be of none effect and abolished the worke of our redemption by the bloud of Christ Iesus 2. Because they would not suffer persecution for the crosse of Christ and therefore applied themselues to the humor of the Iewes and preached vnto them circumcision and the law For thus both in doctrine detracting from the merits of Christ his crosse and redemption by his bloud and likewise in life following after carnall securitie and auoyding persecution for Christ crucified they shewed themselues to be enemies vnto the crosse of Christ Hence then I obserue who they be that be the enemies of the crosse of Christ namely they that in their doctrine detract from the merits of Christ his crosse and the worke of our redemption by the bloud of Christ Iesus finished vpon the crosse and they likewise that in their life follow after carnall delicacie and flie persecution for the crosse of Christ for Christ crucified euen both these sorts of men are enemies vnto the crosse of Christ For touching the first sort of men must not they needs be counted the enemies of the crosse of Christ that in their doctrine make the crosse of Christ to be of none effect And doe not they in their doctrine make the crosse of Christ to be of none effect that teach righteousnes redemption or saluation to be any otherwise then by the onely merits of Christ his crosse and faith in his bloud The Apostle saith if righteousnesse be by the Law that is Gal. 2.21 if we may be made righteous by any worke which we can doe according to the law by the feare of God the loue of God the loue of our neighbour or any thing commanded in the morall law of God then Christ died without a cause and in vaine For to this end as the Apostle sheweth Rom. 8.3.4 God sent his Sonne in the similitude of sinfull flesh and for sinne condemned sinne in the flesh that the righteousnesse of the Law might be fulfilled in vs. Where the meaning is that therefore Christ was sent to fulfill all righteousnesse in our flesh and to die for vs because we were vnable to fulfill the law to be made righteous by it or to saue our soules from death For if we had beene able to purchase righteousnes by our owne workes or to saue our soules from death then what needed Christ to haue come in the flesh or to haue died for vs It had beene in vaine and vnprofitable They then that teach righteousnesse to be by the law or any thing that we can doe they make the death of Christ and his resurrection his victorie his kingdome his glory himselfe vnprofitable and of none effect and so are enemies of the crosse of Christ So againe the Apostle saith yee are abolished from
deuoure widowes houses that for such and such lands or summes of money or releefe to such and such places will promise so many praiers for so many dayes or yeeres for you or your friends Who are they that to maintaine their triple Crowne maintaine also the wicked Stewes Who are they that make gaine godlinesse and doe all that euer they doe in deed and in truth for the maintenance of their state and of their bellies It is easily knowne who they be and it is as easily hereby discerned that they are false teachers whosoeuer they be Take heed then and beware of them follow them not neither walke as they doe for howsoeuer they haue God in their mouthes yet sound their hearts and trace them in the paths wherein they walke it wilâ— be found that their God is their bellie if either that bee theiâ— God which they loue best or that be their bellie which they measure by their pleasure profit and ease But doe they alone make their belly their God Doe not all they that more seeke their owne then that which is Iesus Christs make their bellie their God Or are there not many carnall Gospellers that doe so How many are there that intrude themselues into this holy calling not with any purpose to worke in the Lord his vineyard but onely to feede vpon the portion of the Leuites How many are there that withdraw their shoulders from the burthen as much and as often as they can and take as little paines in this worke as they can seeking more their owne ease then that which is Iesus Christs How many are there that being bewitched with the loue and troubled with the cares of the world are so carefully occupied about the things of this life that they intend not the worke of the ministerie seeking more their owne profit than that which is Iesus Christs how many are there that preach Christ rather through strife and enuie than of good will rather in hope of preferment for their paines than of any desire to gaine them that heare them vnto Christ rather in any other respect almost than in an holly zeale of the glory of our God Surely many such carnall Gospellers there be whose God is indeede their belly which like vnto the sonnes of Eli so turne aside after the loue of their bellies and of their pleasures that either they forget or else care not for the law of their God But take heede and beware of them for yee may not walke as they doe Yea generally they make their God their belly that either serue their bellies when they should serue their God or care more for the feeding of the bellie than for the knowledge of God or so serue God as he doth serue their bellies Looke then well amongst you that none of you be such as are then a looking to your profits or pleasures or other things of this life when ye should be looking vnto the seruice of your God that none of you be such as care more for the things of this life than for the knowledge of Gods wil out of his holy word that none of you be such as measure your seruice vnto the Lord by his ministring vnto you such things as are needfull for the maintenance of this life for such do make their God their bellie either caring more for the things of this life than for God or else only so caring for God as they are occasioned by the things of this life A foule and grosse Idolatrie to make our bellie our God And therefore let vs take heede that neither we commit such Idolatrie nor follow the example of such as commit such Idolatrie The fourth thing which the Apostle noteth in these inordinate walkers is that their glorie is to their shame Whereby the Apostle signifieth that the vaine glorie and estimation which they sought after amongst men neglecting the true glorie of Christ Iesus should turne to their confusion and shame Which branch also of the Apostles reason might well serue for a sufficient reason to moue the Philippians not to follow the example of these but to follow him and such as walked so as they had him for an ensample Hence then I obserue another note of false teachers and inordinate walkers which is vainely to seeke after glorie and estimation amongst men neglecting the glorie of God after whose example we may not walke for that their glorie shall be turned into shame Ioh. 5.44 How can ye beleeue which receiue honour one of another saith our Sauiour and seeke not the honour that commeth of God alone In which place is shewed that this vaine seeking after honour and glorie amongst men is the very root of infidelity And therfore it is said of certaine chiefe rulers that in a generalitie beleeued in Christ because of the miracles which he did but not indeede truely beleeue that they did not confesse Christ And the reason is added for they loued the praise of men more than the praise of God Ioh. 12.43 So that the ambitious seeking of praise amongst men is the very bane in all sorts of men both of faith and of euery fruit thereof And a iust thing it is with God that they which seeke the praise of men and not of God haue their praise with men but not with God and that with God their glorie be turned into shame Will ye then know who by this note may be descried at this day to be false teachers that knowing them ye may not follow them nor walke as they doe Marke who they are that seeke honor and glorie amongst men but seeke not the honour that commeth of God alone who is it that exalteth himselfe against all that is called God or that is worshipped sit as God in the temple of God and shewing himselfe that he is God Who is it that is araied with purple and skarlet and guilded with gold and precious stones and pearles and hath a cup of gold in her hand full of abominations and filthinesse of her fornication where with she make all the Nations of the earth drunke Who is it that glorifieth her selfe and liueth in pleasure and saith in her heart I sit being a Queene and am no widdow and shall see no mourning And what shall become of all this pompe and glorie Apoc. 18.8 her plagues shall come at one day death and sorrow and famine and she shall be burnt with fire for strong is the Lord God which shall condemne her Take heede then and beware how ye follow this beast or them that haue receiued the beasts marke Their glorie which they seeke with men they haue but their glory shall be turned into confusion and shame And I wish that they were the men alone that seeke the praise of men but not of God But are there not many carnall Gospellers that may be branded with that marke Are there not many that in a vaine affectation of their owne praise more then Gods studie rather to
God nor abide the Ministers of Christ his Gospell And so it is generally wheresoeuer the affection is set on earthly things therâ— their walking is inordinate whether it be in Pastor or in people And therefore the Apostle hath most carefully euery where admonished vs not to minde earthly things Colos 3.2.5.6 Set noâ— your affections on the things which are on the earth And againe Mortifie your members which are on the earth fornication vncleanesse the inordinate affection euill concupiscence and couetousnesse which is idolatrie for the which things sakes the wrath of Goâ— commeth on the children of disobedience The like admonitionâ— are very vsuall in the holy Scriptures Marke then the Apostles rule Yee may not walke after them which minde earthly things and therefore ye may noâ— walke after them that be the enemies of the crosse of Christ For for this cause they whom we haue noted to be the enemies of the crosse of Christ whose end we haue noted to be their damnation whose God to be their belly whose glory to be to their shame for this cause I say they were such because they minded earthly things O but some will say that these whom I noted to be such are the onely men many of them that sequestred themselues from earthly things and haue no minde of earthly things See then whether that which hath beene said shew not plainely that they are the enemies of the crosse of Christ that their God is their belly that they seeke the praise of men more then of God For if they be such these are plaine and euident tokens that they doe mind earthly things whatsoeuer be said and whatsoeuer shew be made to the contrarie Neither were it otherwise hard to shew by their whole practise that their whole minde and all their affections are set on earthly things But it shall not be needfull That which hath beene said may serue to cleare the point and to be a sufficient caueat vnto you that ye doe not walke after their example And let this be set downe for a generall rule that we may not follow their example which minde earthly things Yet if our practise be lookt into it will be found that generally we follow them and none else For whereon else are our mindes our delight our affections set but on the things which are on earth The rich man what minded hee but riches the ambitious man what but honours the voluptuous man what but pleasures the dainty man what but ease the carnall man what but the flesh and the lusts thereof Generally our thoughts are earth creeping thoughts our desires earth-creeping desires our actions earth smelling actions our waies earth-smelling waies We thinke and care some of vs how to liue some of vs how to liue well But how is that to liue at ease to swimme with pleasures to haue wealth at our wils and to leaue the rest of our substance for our children And hence it is that the voice of vnmercifulnesse towards the poore of deceit in buying and selling of oppression of our brethren of slandering one another and stealing one from another is heard in our streetes Hence it is that there are diuisions and dissensions emulations strife enuying and thâ— like amongst vs. Hence it is that wisedome crieth withouâ— and vttereth her voice in the streets but no man hearkeneth nor receiueth instruction euen because wee minde earthlâ— things and set our affections thereon But what saith our Apostle 2 Tim. 2 4. No man saith he that warreth entangleth himselfe witâ— the affaires of this life because he would please him that hath châ—sen him to be a souldier Now we are all of vs euen so many aâ— are baptized into the name of Christ Iesus billed souldiers to fight vnder his banner against euery thing that exalteth it selfâ— against God And our care should be in all things to pleasâ— him that hath chosen vs to be his souldiers And for this causâ— we should not suffer our selues to be entangled with the affaireâ— of this life so that we should set our affections on the thingâ— which are on the earth For it is the course of militarie discipline that hauing billed themselues to be souldiers they minde no more houshold or other ordinarie affaires but only their warre Right so should it be in the course of ouâ— Christian warfare that hauing giuen our names vnto Christ to fight vnder his banner wee should not henceforth mindâ— earthly things but still haue close girt vnto vs the whole armour of God that we may be able to resist in the euill day and hauing finished all things stand fast The faithfull Minister of the Gospell should not seeke his owne but that which is Iesus Christs The faithfull Christian should weine himselfe from the transitorie things of this life and at no hand set his affections on them Howbeit let no man so vnderstand me as if I thought that we should not meddle with the transitorie things of this life or haue nothing at all to doe with earthly things For no doubt we may medle with them and vse them and make a godly vse of them The Patriarches and Prophets our blessed Sauiour and his holy Apostles as the Scriptures beare witnesse vsed them and made an holy vse of them Nay not onely we may vse them and make an holy vse of them but we must count them the good blessings of Almightie God and we must take care to vse them to his glory We may not lightly regard â—hem or wrechlesly neglect them but we must carefully huâ—band them and wisely employ them to our own vses and the good of Gods children For therefore wee haue them that therewith we may doe good vnto all but especially vnto those that are of the houshold of faith wealth that wee may helpe to supply the wants of our brethren honour and might that we may helpe to lift the poore out of the mire fauour and friendship that so we may be the better able to relieue them that are oppressed all things needfull and profitable for this life that therewith wee may doe good vnto those that be in neede or necessitie and that thereby we may glorifie our Father which is in heauen So then to take me as if I thought that we may not medle with or vse earthly things temporall blessings were to mistake me But this I say with the Apostle that we must vse them as though wee vsed them not 1 Cor. 7.31 namely so we must vse them as that we be not entangled with them nor mastered by them 2 Tim. 2.4 Wee must not be entangled with the affaires of this life as the Apostle speaketh And as the Prophet saith of riches that if they encrease wee may not set our hearts vpon them Psal 62.10 so is it to bee said in generall of all earthly things we may not set our hearts vpon them We may not Colos 3.2 as our Apostle saith elsewhere set our affections on
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
liue here in the body climing vp into heauen that when death comes and ye must remoue out of the body ye may dwell for euer with the Lord and be receiued into the full possession of that inheriâ—ance immortall and vndefiled which is reserued in heauen for you LECTVRE LXXII PHILIP 3 Verse 20.21 From whence also wee looke for the Sauiour euen the Lord Iesus Christ who shall change our vile body c. FRom whence This is the second Christian profession which the Apostle maketh in behalfe of himselfe and such others as walked as he did and it is of their expectation of Christ his second comming to saue them Which also yeeldeâ—h a reason why they haue their conuersation in heaâ—en Our conuersation saith the Apostle is in heauen And why so From heauen we certainly looke and wait for the appearing of our Lord Iesus Christ when hee shall come as a swiâ—â— Iudge against all them that haue made their bellie their Goâ— but as our Sauiour to giue vnto vs an inheritance among theâ— that are saued therefore our soule-conuersation is in heaueâ— where now Christ is and whence he shall come in that day tâ— saue vs. In that the Apostle saith from whence hee noteth thâ— place whence Christ his second comming shall be and consequently the place where now he is according to his humanitieâ— for there now he is whence at that day hee shall come sittinâ— now in glory at the right hand of the throne of God in heauen whence hee shall also come in glory to iudge both thâ— quicke and the dead Againe in that he saith from whence alsâ— wee looke for the Sauiour he signifieth their patient expectation and waiting for the appearing of our Lord Iesus Christ when he shall appeare the second time without sinne vnto saluation 〈◊〉 for Christ being then already descended from the bosome oâ— his Father and hauing offered vp himselfe without spot vnto God to take away the sinnes of such his chosen children aâ— through faith in his bloud haue their consciences purged from dead workes to serue the liuing God now they waited and looked for the promise of his second comming when he should come in the clouds to be glorified in his Saints but to render vengeance vnto them that know not God nor obey the Gospell of our Lord Iesus Christ Againe in that he saith from whence also wee looke for the Sauiour euen the Lord Iesus Christ he noteth the person of him whose second comming from heauen in the clouds they waited and looked for which is the Lord Iesus Christ the Sauiour The Lord who is to be feared hauing all soueraigne power giuen vnto him in heauen and in earth The Lord Iesus who is to be feared and loued hauing laid downe his life for vs to saue vs from our sinnes and to free vs from condemnation the due desert of our sinne The Lord Iesus Christ who is to be feared loued and reuerenced hauing as our Priest reconciled vs vnto God and as our Prophet instructed vs in the will of God Vnto all which the Apostle addeth this that further he calleth him the Sâ—uiour for that then in his second comming he should not only saue them and free them from sinne and condemnation which he did at his first comming in his humilitie but shouâ—d â—â—ue them and free them from death and corruption and â—ring them into the full possession of that inheritance purâ—hased in heauen for them So that yee see the generall point â—ere spoken of is Christ his second comming in glory the â—articular points are the place whence the second comming â—hall be the patient expectation and waiting of the faithfull â—or the second comming and the person of him that shall â—ome in this second comming which the faithfull so looke â—or Now let vs see what notes and obseruations wee may gaâ—her hence whereof to make some further vse and instruction â—or our selues The first thing which I note is the Apostles Christian proâ—ession which he maketh in the behalfe of himselfe and such others as walked so as he did touching the place whence they waited for the appearing of our Lord Iesus Christ They looâ—ed for the comming of the Lord Iesus Christ from heauen â—here they had set their affections where they had their soule-conuersation Hence then I obserue a ground of that point of an article of our faith wherein we beleeue that Christ shall come from heauen with glory to iudge both the quicke and the dead Whereunto also the Scriptures giue witnesse often elsewhere as where the Angels told the Apostles saying Act. 1.11 This Iesus which is taken vp from you into heauen shall so come as yee haue seene him goe into heauen and againe where the Apostle saith that the Lord shall descend from heauen with a shout 1 The. 4.16 and with the voice of the Archangell and with the trumpet of God and againe where our Sauiour himselfe tels his disciples Mat. 24.30 that the sonne of man shall come in the clouds of heauen with power and great glory But what needeth further proofe of this point It is a thing which wee all beleeue and confesse that Christ being ascended into heauen where he sitteth at the right hand of the throne of God shall come againe from heauen in his appointed time with power and great glory so that euery eye shall see him yea euen they which pierced him thorow and shall render vnto euery man according to that he hath done whether it be good or euill The vses which we are to make hereof are these First to beware of such false teachers as tell vs that the body of Christ is not only in heauen but in earth also in euery Kingdome in euery City in euery parish in euery loafe iâ— euery peece of bread and cup of wine where the sacrament iâ— receiued For doe wee looke that he shall come from heauen the second time with power and great glorie And shall weâ— not thinke that now he is there whence then hee shall come True it is that Christ as hee is God is not in heauen alone oâ— limited vnto any place but filleth all places being infinite and incomprehensible But as he is man so is he there alone whence hee shall appeare the second time vnto saluation for so it is written Act. 3.21 that the heauens must containe him vntill the time that all things bee restored And wat else is it but to destroy the nature of a true body to say that it may bee in diuers places at one time Let this for this time suffice vs Wee looke for Christ as he is man from heauen therefore as hee is man he is in heauen the heauen must containe him till all things be restored therefore he is alone in heauen hee hath a true body therefore hee cannot be in diuers places at once Beware therefore of such deceiuers that yee giue no place vnto their errour and trust perfectly that Christ sitteth at
Heb. 9.28 as saith the Apostle the second time vnto saluation Is the message then of Christ his second comming gladsome vnto you Is the remembrance of it ioyfull vnto you It is a sure token vnto you that ye belong vnto Christ Iesus and it is a notable fruite and effect of your faith and hope in Christ Iesus It may be that some of you looking more vpon your selues and your owne sinnes then vpon Christ and the bowels of his mercies and being more sharpe and seuere toward your selues then quick-sighted to looke toward Christ Iesus may feele some appalling in your selues or at least not that cheerefulnesse in expectation that should be But let not your harts be troubled nor feare Ye looke not only vpon your sinnes or so on Christ as only a seuere iudge and so despaire in your selues and vtterly abhorre his comming but yee looke for him though not without hope yet without that cheerefulnes which ye ought In this weaknesse the Lord will perfit his praise and vnto these beginnings hee will giue a good issue Only let my counsell be acceptable vnto you turne away your eies from your selues and cast them vpon Christ Iesus He shall be your iudge that is your Sauiour He hath bidde you looke vp and lift vp your heads for your redemption draweth neere Joh. 5.24 And he hath said it that hee that belieueth in him hath euerlasting life and shall not come into condemnation but hath passed from death vnto life Tit. 2.13 Waite therefore patiently and cheerefully for the Lord for the grace of God which bringeth saluation to all c. The third and last thing which heere I note is in the person of him whom the Apostle saith that they looke for from heauen which is the Lord Iesus Christ the Sauiour Wherein I obserue a reason both why wee should walke in this like as citizens of the heauenly Ierusalem hauing our conuersation in heauen and why wee should looke and long for the second comming vnto iudgement For why should it seeme strange vnto any man that liuing here in the body wee should haue our soule-conuersation in heauen Is not our Lord and King mightie in power to saue and defend vs and to reuenge vs of our enemies in heauen Is not our Iesus who not by the workes of righteousnesse which we had done but according to his mercie hath saued vs by the washing of the new birth and the renuing of the holy Ghost in heauen Is not our Christ the Mediator of the new Testament that hath reconciled vs vnto God maketh continuall intercession for vs and teacheth vs outwardly by his word and inwardly by his spirit in heauen Is not our Sauiour who in that day shall make vp the full complement of our saluation in heauen where then should our conuersation be but in heauen where should the body be but where the head is where should the spouse be but where the bridegroome is not one of vs all but we are stung with fierie Serpents cursed sinnes and noysome lusts which fight against the soule If wee will be healed and liue we must looke vp vnto the brasen Serpent lift vp for that purpose In heauen is our brasen Serpent euen the Lord Iesus Christ We must therefore while we are in the body lift vp our eies vnto him and haue our soule-conuersation in heauen if now we will be healed of our infirmities and if when we remoue out of the body we will dwell with the Lord. And as this should bee a sufficient reason to moue vs to haue our whole conuersation in heauen so should it also moue vs to looke and long for the second comming vnto iudgement For shall our Lord and King come which shall tread downe â—he Deuill and all enemies vnder his feete and leading captiuitie captiue shall make vs to triumph in the heauenly places Shall our Iesus come then to be our iudge that first came to saue his people from their sinnes Shall our Christ come that offered himselfe vpon the crosse for vs and opened his fathers will vnto vs Shall our Sauiour come to saue vs from death and corruption by glory which first saued vs from sinne and condemnation by grace What cause then haue wee to hearken vnto the counsell of Iames Iam. 5.7 exhorting to bee patient vnto the comming of the Lord yea what cause to crie with the soules vnder the Altar Apoc. 6.10.22.20 How long Lord holy and true dost thou not iudge and auenge our bloud on them that dwell on the earth Yea to crie with Iohn Come Lord Iesus come quickely Vnto this which hath beene taught the example of our brother lying here before vs may as I heare be a good prouocation My selfe knew him not and therefore I can say the lesse of him But by the report of them that knew him hee was very studious and for his time had profited well in the knowledge of such Arts as he applied himselfe vnto He was also as I heare religiously affected and godly minded hauing in good measure while hee was in the body his conuersation in heauen And in the time of his sicknesse willingly submitted himselfe vnto the will of his God as one that looked for the blessed hope and appearing of the Sauiour euen the Lord Iesus Christ in whom his soule reioyced and in the merits of whose death and passion his heart was comforted The Lord grant that wee may all liue in his feare and die in his fauour LECTVRE LXXIII PHILIP 3. Vers 2â— Who shall change our vile body that it may be fashioned like vnto his glorious body according to the working c. IT remaineth now that wee proceede vnto the third and last branch where the Apostle in the behalfe of himselfe and such others as walked as he did maketh Christian profession of their certaine hope of the glorification of their vile bodies by the powerfull working of Christ Iesus set downe in these words who shall change c. They had their conuersation in heauen looking for the Sauiour from heauen euen the Lord Iesus Christ and from heauen they looked for the Lord Iesus Christ knowing that then hee should change their vile bodies and make them like vnto his glorious body c. The generall point then here spoken is the glorification of our vile bodies in the day of Christ by the power of Christ The particular circumstances which here the Apostle noteth are these 1. who shall glorifie vs namely the Lord Iesus Christ who shall change c. 2. What he shall glorifie in vs namely our bodies whose soule-conuersation hath beene in heauen 3. the condition of our bodies what now they are namely bodies of vilenesse basenesse and abiectnesse i. Vile base and abiect bodies subiect to corruption sinne and all kinde of vanitie 4. The time when he shall glorifie our vile bodies namely in that day when he shall come in the cloudes of heauen to iudge both the quick and
the dead which I note out of this that he saith who shall change to wit in that day when he shall come from whence they looke for him 5. The manner how he shall then glorifie our vile bodies namely not by changing the substance of our bodies in the forme or feature or lineaments or members of them but by changing our vile bodies .i. our bodieâ— which were created of God holy and good but are now deâ—â—led with our vilenesse by changing these vile bodies and fashioning them in qualitie like vnto his owne glorious body so that of mortall they become immotall of corruptible incorruptible of naturall spirituall of weake glorious 6. And lastly the meanes whereby he shall thus glorifie our vile bodies namely by that diuine power and effectuall working whereby he raised his owne body from the graue and whereby he is able to doe what he will euen to subdue all things vnto himselfe These be the particular circumstances of this third branch of the Apostles reason Which noting of them in this sort that we haue done may serue also for the explication and opening of the meaning of these words Let vs now therefore see what profitable notes we may gather hence for our farther vse and instruction The first thing which I note is who it is that shall change our vile bodies that they may be fashioned like vnto his glorious bodie which is the Lord Iesus Christ The obseruation then hence is that after we haue slept in the dust Christ Iesus shall raise vs againe by his power and make our vile bodies like to his glorious body He it is that being one God with the Father from before all beginnings in the beginning of time created vs formed vs and made vs and breathed into vs the breath of life and made vs liuing soules All things saith Iohn was made by it Ioh. 1.3 namely by the incarnate word of God by the euerlasting Sonne of the Father and without it was made nothing that was made And the Apostle saith that by the Sonne of God were all things created which are in heauen and in earth Col. 1.16 things visible and invisible by him I say not onely as an instrument but as an efficient cause For as the Apostle saith of him Ro. 11.36 and through him and for him are all things He likewise it is that in the fulnesse of time came into the world to redeeme them which were vnder the law and to saue his people from their sinnes When the fullnesse of time was come saith the Apostle God sent forth his Sonne made of a woman Gal. 4.4.5 and made vnder the law that he might redeeme them which were vnder the law And againe This is a true saying 1 Tim. 1.15 and by all meanes worthy to be receiued that Iesus Christ came into the world to saue sinners And therefore was his name called Iesus Mat. 1.21 because he should saue his people from their sinnes He also it is that in the end of times shall raise our bodies out of the dust and make them like vnto his glorious body Joh. 5.28.29 For the houre shall come saith Iohn in the which all that are in the graues shall heare his voice and they shall come forth that haue done good vnto the resurrection of life but they that haue done euill vnto the resurrection of condemnation And in the chapter following 6.54 Whosoeuer eateth my flesh saith Christ and drinketh my bloud hath eternall life and I will raise him vp at the last day And our Apostle in this place from heauen we looke for the Sauiour euen the Lord Iesus Christ who shall change our vile body c. So that he that in the beginning of time created vs and made vs and in the fullnesse of time redeemed and saued vs shall also in the end of time raise vs vp out of the dust of death and glorifie vs with himselfe Whereof also he gaue vs a sure testimonie when he raised vp himselfe from the dead no more to returne vnto the graue And therefore the Apostle saith 2 Cor. 4.14 He which hath raised vp the Lord Iesus shall raise vs vp also by Iesus and set vs with the Saints Let this then serue to confirme and strengthen vs in the point of our resurrection and glorification Christ Iesus hath taken it vpon him that he will raise vs vp at the last day and glorifie vs with himselfe Let vs then lie downe in peace and commit that to him and he shall bring it to passe For is the glory and strength of Israel as a man that he should lie Hath he said it and shall it not be done Let the Sadduces denie the resurrection Act. 17.18 let the Philosophers and disputers of Athens mocke at Paul when they heare him preach the resurrection let the profane Atheist scoffe and iest at the resurrection of the dead and their glorification with the Saints yet let vs with Martha know that our brethren and we shall rise at the last day Mat. 9.25 He that raised the Rulers daughter from death to life in the house he that raised the widowes sonne from death vnto life as they were carying him out to be buried Luc. 7.15 he that raised vp Lazarus from death vnto life Ioh. 11.44 hauing laid foure daies in the graue shall also raise vs vp and shall change our vile body that it may be fashioned like vnto his glorious body Let vs therefore hold fast this hope vnto the end without wauering and let vs lay this vpon Christ Iesus who will surely doe it and will not faile The second thing which I note is the time when Christ shall change our vile bodies and make them like vnto his glorious body The time is in that day when the faithfull looke that he shall come in the clouds of heauen to iudge both the quicke and the dead Which I gather from this that he faith who shall change c ioyned with that he had said before from whence also we looke c. For the meaning is that from heauen they looke for the second comming of Christ who then in his second comming shall change c. The obseruation then hence is that in the last day when Christ shall come in the clouds of heauen to iudge the quicke and the dead then shall he raise vp the bodies of them that haue slept in the dust and glorifie them with his owne selfe Which point of the time of our second resurrection and glorification of our bodies the Holy Ghost often precisely noteth as where it is said The houre shall come in the which all that are in the graues shall heare his voice c Ioh. 5.28.6.54 and againe where Christ saith I will raise him vp at the last day 1 Co. 15.23.51.52 and againe where the Apostle saith that they that are of Christ at his comming shall rise againe and againe where he saith
touching iustification and touching sanctification because of the false teachers which vrged the circumcision of the flesh and iustification by workes and told them that they knew Christ well enough And therfore first he exhorteth them to beware of such false teachers secondly he instructeth them in the true circumcision of the Spirit thirdly he tels them what he in his owne person thought of his owne workes and of all the priuiledges that he had without Christ what he thought of the righteousnes of Christ through faith what he thought of his knowledge of Christ and how he laboured still after further knowledge of Christ and further perfection then as yet he had attained vnto fourthly he exhorteth them to be of the same mind with him in these things and all to proceed by one rule of the word fiftly and lastly he exhorteth them to follow him and such as he is for that those other deceiuers that were amongst them were both enemies to the truth and had earthly minds onely but he and such as walked as he did had their conuersation in heauen from whence they looked for the Sauiour euen the Lord Iesus Christ who should change their vile bodie c. Now the Apostle in this Chapter concludeth his Epistle with certain exhortations with signification of his ioy in the Lord for their liberalitie sent vnto him in prison by their minister Epaphroditus and with diuers salutations to them and from himselfe and them that were with him His exhortations are some of them generall and some of them particular as we shall see in the handling of the former part of this chapter His first exhortation in the first verse ye see is generall wherein he exhorteth the Philippians in generall vnto perseuerance in the faith of Christ Iesus and the practise of an holy life as they haue bene taught and as hitherto they had done His second exhortation in the second verse is particular wherein he exhorteth two chiefe women amongst them as it may seeme to vnitie and concord either betwixt thēselues or betwixt them and the Church at Philippi In the first generall exhortation I note first the maner how the Apostle comes vnto his exhortation secondly the kind and louing termes wherein he speaketh vnto the Philippians before his exhortation thirdly the exhortation it selfe Touching the maner how the Apostle comes vnto his exhortation it is by way of conclusion vpon that which before he had said Therefore my brethren c. so continue c. And it is as if he had said Seeing those of the concision among you which vrge circumcision and iustification by workes are such euill workers as ye haue heard and seeing our conuersation is in heauen from whence we looke for the Sauiour euen the Lord Iesus Christ who shall change c. therefore continue ye in the Lord so as ye haue done and as I haue now taught you to do by example in mine owne person and suffer not your selues to be seduced by them that are enemies to the crosse of Christ whose end is c. Thus the Apostle by way of conclusion from that which he had said before inferreth this generall exhortation vnto perseuerance and continuance in the Lord. Now touching the kinde and louing termes wherein hee speakes vnto the Philippians ye see he calls them his brethren beloued and longed for his ioy and his crowne In that he saith vnto them My brethren beloued and longed for he sheweth his owne kind affection towards them and in that he addeth my ioy and my crowne he signifieth their pietie wherein he was comforted To haue said vnto them onely my brethren as in the beginning of the third Chapter or only my beloued as Chap. 2. ver 12. had betokened abundantly his affection towards them but in that as not content with the one or both he addeth also a third argument of loue he thereby plainly sheweth what a large roome they had in his heart He calleth them his brethren in Christ as begotten by one Spirit vnto one God in one faith through one Gospell of Christ Iesus He calleth them his beloued in the best bond of loue the vnitie of the Spirit through the embracing of the same truth of Christ Iesus And for that he saith that he longed for them he shewed it in 1. Chap. where he saith that he longed after them all from the very heart roote in Christ Iesus Phil. 1.8 which was no doubt to strengthen them and to bestow vpon them some spirituall comfort because of those false teachers that troubled them How could he more shew a kind and louing affection towards them And as by these he shewes his affection towards them so by those titles that follow he shewes again on the other side their great pietie and godlinesse For therefore doth he call them his ioy because of their fellowship as himselfe speaketh which they had in the Gospell with other Churches 1.5 from the first day that they had receiued the Gospell vnto that present which was a sufficient matter of his reioycing and therefore doth he call them his crowne because their constancie and perseuerance was now his glorie among other Churches and should be the crowne of his reioycing in the day of Christ The speech is borrowed from them that for matters well atchieued in running wrestling or the like receiue a crowne of glorie And it argueth their great profite by his labours for which he should receiue a crowne Thus ye see what these kind termes import and in what sence the Apostle giueth them vnto the Philippians The third thing which I noted was the exhortation it self which is to continue in the Lord So continue in the Lord ye beloued The words precisely are So stand in the Lord but the sence is very truly giuen when it is said So continue in the Lord. For to stand in grace in faith in the Spirit in the Lord is vsually in the new Testament to continue in grace in faith in the Spirit Rom. 5.2 in the Lord. By Christ saith the Apostle we haue accesse through faith vnto this grace wherein we stand that is wherein we continue 1. Cor. 16.13 Phil. 1.27 Stand in the faith saith he in another place that is continue in the faith Let your conuersation be saith he in the first chapter of this Epistle as it becometh the Gospell of Christ that I may heare of your matters that ye stand in one spirit that is that ye continue in one spirit And to the Thessalonians 1. Thess 3.8 Now saith the Apostle are we aliue if ye stand in the Lord that is if ye continue in the Lord. So in this place so stand in the Lord that is so continue as they that keepe their standing without shrinking fainting sliding or starting aside For the speech is borrowed from them that stand vpon thei◠guard or watch or in their ranke wherein they are set Now wherein would he haue them to stand and continue
can we except we abide in Christ the Lord. Nay if we continue not in the Lord and in the faith and knowledge of our Lord Iesus Christ it is a plaine argument against vs that whatsoeuer shew we make in the flesh yet indeed we neuer walked in the truth So the Apostle Saint Iohn plainely argueth 1. John 2.19 where he saith They went ouâ— from vs but they were not of vs for if they had bene of vs they would haue continued with vs. But this commeth to passe that it might appeare that they are not all of vs. Where ye see that Apostataes and such as fall away from the faith and from the truth of Christ Iesus are proued plainely to be hypocrites and neuer indeed to haue walked in the truth by this argumen tbecause they continued not in the truth which they had learned and receiued As therefore the precept or exhortation both of our Sauiour and of our Apostle requireth this dutie of vs that wee continue in the Lord and in the faith and knowledge of Iesus Christ so this also that it may appeare that we were truly rooted in Christ Iesus and that we walked in the truth And now see whether the same reason do not vrge vs vnto this dutie whereby the Apostle then vrged the Philippians thereunto for are there not now many that would separate vs froÌ„ Christ Iesus Are ther not now many euill workers that teach vs to repose confidence in the merite of our workes and not to reioyce onely in Christ Iesus many that teach iustification to be by our owne righteousnesse which is of the Law and not by the alone righteousnesse of Christ Iesus through faith many that teach perfection of sanctification in this life otherwise then we are taught by the Gospell of Christ Iesus many that teach vs to be otherwise minded touching the vantage and merite of workes touching the righteousnesse of Christ through faith â—ouching the perfection of sanctification in this life then was â—his Apostle of our Lord Iesus Christ Yes many such deceiâ—ers there are as heretofore we haue heard creeping in eâ—ery corner and leading captiue simple men and women afâ—er their owne lusts And therefore the vrging of this dutie â—uen for that cause is now necessarie vnto vs that Christiâ—ns at this day continue in the Lord and in the faith and â—nowledge of Iesus Christ so as they haue bene taught out of the writings of the Prophets and Apostles and so as they â—aue done by the illumination of the Spirit through the miâ—isterie of the word A doubt or two will here haply be moued First wheâ—her it be in vs to continue in the Lord if wee will or it be â—holly and onely from grace without anie power of our â—wne Whereunto I answer Iohn 6.44 That as no man can come vnto Christ except the Father draw him making him of vnwilling â—illing by putting his holy Spirit into him so no man can abide and continue in him but only by the grace of the same Spirit Phil. 2.13 For it is God that worketh in vs both the will and the deed euen of his good pleasure of his owne free grace that he may be all in all and that all the glorie of our saluation may be gâ—uen vnto him alone Why then doth the Apostle exhort vs to continue in the Lord if it be not in our owne power if we will being holpen by grace to continue in the Lord Which is as if it should be said If the fruite and increase of the earth be wholly the blessing of the Lord then why doth the husbandman manure and till his ground and bestow such paines and trauell therein Or as if it should be said If faith be wholly the gift of God then why are we so called vpon to come and heare the word preached For as he giueth corne and wine and oile and all things else needfull for this life but yet by such meanes as he hath ordained thereunto and againe as faith is the gift of God alone but yet giuen vs by the meanes of hearing the word preached 1. Cor. 1.8 so the Lord which confirmeth vs vnto the end worketh in vs this holy gift of perseuerance and continuing in him but by such holy admonitions and exhortations as he will haue vsed to that purpose For admonitions and exhortations are not therefore vsed to imply any power in our selues to doe the things we are exhorted vnto but because they are the meanes whereby God worketh his good graces in vs. And they do and may rather put vs in mind of our vnablenesse then of our ablenesse to do the things that we are exhorted that seeing we cannot of our selues will or do the things whereunto we are exhorted as to come vnto the Lord to continue in the Lord therefore we should flie vnto him and pray vnto him that he would draw vs vnto him that he would confirme vs vnto the end and that he would frame our wils according to his blessed will that we may by him do what his will is To continue then in the Lord is the grace of Gods holy Spirit and the exhortation thereunto is very needfull both because it is the meanes whereby the Lord will worke his grace in vs and to set vs vnto the Lord to beg that of him which of our selues we are no way able to do A second doubt also may be moued Whether it can be that such of Gods children as are in the Lord should not continue in the Lord Whereunto I answer that such of Gods children as are graffed in the true oliue may for some while seeme like vnto withered branches the graces of Gods Spirit may for a time decay in them and lie smothered so that they appeare no more then the fire vnder the ashes or imbers So we may see in Dauid who hauing committed murder and adulterie walked on a long time and was neuer touched with any remorse for such his grieuous sinnes so that for the time he might seeme to be as a withered branch So we may see in Peter many eclipses of the graces of Gods Spirit when he disswaded Christ his passion when he denied Christ his maister and that with an oath when he fled from his Maister when he dissembled for feare of them of the circumcision and drew Barnabas also into the like dissimulation c. So we may see in Demas who for a time left Paul and embraced this present world and yet afterwards became again a fellow-helper with Paul In other holy persons the like may be shewed in whom the graces of God haue for a time decayed and they bene like to withered branches But they cannot finally fall from grace but he that hath begun a good worke in them Phil. 1.6 Ioh. 10.28 will performe it vntill the day of Iesus Christ For hath not he himselfe said I giue vnto them eternall life and they shall neuer perish neither shall any plucke them
and seruing God there with fasting and praier night and day It seemeth that the first that embraced religion in Philippi Acts 16.13 were women Neither haue they onely beene religiously affected and such as feared God and walked in his wayes but further many haue mainly stoode for the defence of the Gospel and hazarded their liues Examples we haue in Priscilla vnto whom the Apostle giueth this testimonie that for his life she laid downe her owne necke Rom. 16.4 and likewise in this place of Euodias and Syntyche of whom ye see the Apostle saith that they stroue with him and others in the Gospell that it might haue a free passage and that they might speake the Word boldly Seeing then that these things are written for your learning iudge with your selues how religiously ye ought to be affected towards the truth of Christ Iesus Let their examples stirre vp your holy mindes and let it not seeme grieuous vnto you with holy Mary to sit you down at Iesus foot and heare him preaching in his Ministers Nay let it not grieue you boldly to stand in the defence of the Gospell of Christ Iesus and if the will of the Lord be so to lay downe your liues for that truth which ye haue learned and receiued in Christ Iesus If ye should look no further but vnto examples of your owne sexe ye might haue sufficient encitement hereunto As therefore at this day ye doe so go forward to receiue with meeknesse that word which is able to saue your soules Let the word of Christ dwell in you plenteously and let your religious minds be knowne vnto all men Secondly in the persons of Euodias and Syntyche I note a breach and falling out either betwixt themselues or betwixt them and the Church For in that he exhorteth them to be of one accord in the Lord it is plaine that there was a breach and falling out Whence I obserue that the children of God how religiously affected soeuer they be yet so long as they liue are subiect vnto their falls and subiect vnto diuers disordered affections as anger discord and the like We see how Peter and Barnabas were drawne on vnto shrewd dissimulation for feare of the Iewes Galat. 2.13 We see how the loue of the world drew on Demas to forsake Paul for a time 2. Tim. 4.10 and to embrace it We see how some haue bene almost seduced from the way of truth by false teachers as it is like these two women were if the breach were betweene them and the church Againe we see such a heate and breach to haue fallen out betweene Paul and Barnabas as that they parted companies Acts 15.39 the one going one way and the other way so that whom Satan had often sifted winowed before now a very little matter and small occasion set them at verie great oddes And many such falls and disordered affections are the children of God subiect vnto in this life as might farther at large be proued The reason is because though they be led by the Spirit yet are they not wholly guided by the Spirit but sometimes they walke after the flesh and not after the Spirit Here then first let the children of God learne to humble themselues and to walke before the Lord with feare and trembling The manifold falles and disordered affections whereunto they are subiect may keepe them in a reuerent and sonne-like awe that they presume not aboue that is meete for by their falls they may see what strength there is in themselues to stand if the Lord should not sustaine and vphold them As therefore the Apostle exhorteth so let all of vs make an end of our saluation with feare and trembling fearing but not doubting because he is faithful which hath promised standing in awe but sinning not euen standing in awe lest we doe sinne and displease the Lord. Secondly hence we may learne not presently sharply to censure men vpon their breaches or vpon their falls for they are no other things then do befall the children of God Rather we are if they be such as haue made a good profession of the truth in such cases to helpe them as here our Apostle speakes first to labour to raise them if they be fallen and if they be at oddes to set them at one euen because of their holy profession lest the way of truth should be euill spoken of for that our Apostle makes the reason vnto his faithfull yoke-fellow why he would haue him to help these godly women and to set them at one euen because they were such as had striuen with him in the Gospell LECTVRE LXXVII PHILIP 4. Verse 3. Whose names are written in the booke of life 4. Reioyce in the Lord alway againe I say reioyce WE haue heard the Apostles particular exhortations first vnto Euodias and Syntyche verse 2. secondly vnto his faithfull yoke fellow verse 3. Vnto Euodias and Syntyche that they would be of one accord in the Lord vnto his faithfull yoke-fellow that he would be a meanes to set them at one because they were such as for their labour with him and other his fellow-labourers in the Gospell were worthie that he should doe this for them One thing yet remaineth to be noted from the exhortation vnto his faithfull yoke-fellow which is the Apostles affirmation of his fellow-labourers that their names were in the booke of life Whereby he meaneth that their life was as certainely sealed vp with God as if their names had bene written in a booke to that purpose For the better vnderstanding of which phrase and manner of speech first we are to know that in the Scriptures there is mention made of three bookes attributed vnto God One the booke of Gods prouidence another the booke of Gods iudgement a third the booke of life The booke of Gods prouidence is his fore-knowledge of all things before euer they were And of this the Psalmist speaketh where he saith Psal 139.16 Thine eyes did see me when I was without forme for in thy booke were all things written which in continuance were fashioned when there was none of them before Where by the booke of God is meant his fore-knowledge whereby he knew all things from euerlasting The booke of Gods iudgement is his knowledge of all our thoughts words and workes which in the last day shall so clearely be presented vnto vs as if they were then read out of a booke and according to which he shall then iudge vs And of this Iohn speaketh where he saith I saw the dead Apocal. 20.12 both great and small stand before God and the bookes were opened and the dead were iudged of those things which were written in the bookes according to their workes Where by the bookes is meant that knowledge of all our thoughts words and works which God in the last iudgement shal present vnto euery mans conscience so clearely as if a man should open a booke wherein they were all written and
distinctly read them out of that booke The third booke which is called the booke of life euen of eternall life is the euerlasting fore-knowledge of God whereby he specially and particularly knew from euerlasting who are his and by a speciall care preserueth them vnto life as certainely as if their names were registred in a booke to that purpose And of this the holy Ghost maketh often mention in holy Scripture Exod 32.32 As in Exodus where Moses saith vnto God If thou wilt not pardon their sinne I pray thee race me out of the booke which thou hast written In the Psalme where Dauid in great anguish of spirit prayeth thus against his persecuters Psal 69.28 Let them be put out of the booke of life neyther let them be written with the righteous In Esay where the Prophet saith Esay 4.3 that he that shal remaine in Ierusalem shal be called holie euen euery one that is written vnto life in Ierusalem In Ezechiel EZech. 13.9 Dan 1 2â—1 where it is called the writing of the house of Israel In Daniel where it is said At that time shall thy people be deliuered euery one that shall be found written in the booke In Luke where our Sauiour bids his Disciples reioyce Luke 10.20 because their names are written in heauen In the Apocalyps where it is said He that ouercommeth Apocal. 3.5 shall be clothed in white aray and I will not put out his name out of the booke of life And againe Whosoeuer was not found written in the booke of life 20.15 was cast into the lake of fire And againe Apocal. 21.27 where it is said There shall enter into this Citie no vncleane thing neyther whosoeuer worketh abomination or lies but they which are written in the Lambes booke of life Thus ye see mention of three books attributed vnto God in the Scriptures one of prouidence another of iudgement and a third of life which here our Apostle speaketh of Secondly we are to know that no materiall booke is properly attributed vnto God as though he did write any thing in a booke but onely by a borrowed speech borrowed from the manner or them that for their better remembrance of things write them in a booke so to imply that God knowes all things and that they are alwayes had in remembrance before him as if they were in a book And therefore we defined his booke of prouidence to be his fore-knowledge of all things before euer they were whereby he knew them as wel from euerlasting as if they had bene written in a booke from euerlasting His booke of iudgement likewise we defined to be his knowledge of all our thoughts words and workes which in the last iudgement he shall present vnto euery mans conscience so clearely as if they were all read out of a booke and according to which he shall then iudge vs. And lastly the booke of life we defined to be the euerlasting fore-knowledge of God whereby he specially and particularly knew who are his and by a speciall and peculiar care preserueth them vnto life as certainly as if their names were billed in a booke and registred to be had in remembrance before him for euer So that mention of such bookes in the Scripture is not made in respect of God as if he vsed or needed to vse any booke to any purpose but for vs and for our vnderstanding that we by the manner which we see vsed amongst men may the better conceiue and know that God knew all things from euerlasting that in the last day all things shall be naked in his sight and that he knoweth all his by head so that he hath a speciall care ouer them Those things thus noted for the better vnderstanding of the phrase and manner of speech here vsed by the Apostle let vs now come a little nearer to the opening of the meaning of these words The speech of the Apostle is touching his fellow-labourers which had laboured with him in the Ministerie when the Church was first planted at Philippi Of whom he saith that their names were in the booke of life Whereby he meaneth that they were of the number of those whom God had chosen in Christ Iesus vnto euerlasting life so that their life was as surely sealed vp with God as if he had taken their particular names and written them in a book to remember them and to giue vnto them that which he had purposed from euerlasting This being the meaning it remaineth now that we see what obseruation we may gather hence for our further vse But first a doubt is to be answered touching some contradiction which may seeme to be betweene this of our Apostle here and that of the same Apostle where it is sayd that the Lord onely knoweth who are his 2. Tim. 2.19 For if the Lord alone know who are his as there it is then how doth he here say of his fellow-labourers that their names were in the booke of life so plainly setting it downe as if he knew it Whereunto I answer That albeit the Apostle in the place vnto Timothie onely say The Lord knoweth who are his Iohn 13.15 as also our Sauiour himselfe in another place saith I know whom I haue chosen yet in the truth of the thing it is true that he alone knoweth who are his and that he alone knoweth whom he hath chosen as that place in the Apocalyps makes more plaine where it is thus said Apocal. 2.17 To him that ouercommeth will I giue to eate of the Manna that is hid and will giue him a white stone and in the stone a new name written which no man knoweth sauing he that receiueth it For hereby it is signified that no person liuing knoweth who are renewed in Christ Iesus vnto righteousnes and true holines but God onely and the spirit of man which is in man Thus then we say that God alone knoweth who are his and whom he hath chosen absolutely and of himselfe so that no man can absolutely and of himselfe say of another that he is the chosen of God that his name is in the booke of life Yet may the Lord and sometimes doth he reueale vnto his children that which he alone absolutely and of himselfe knoweth as the reuelations vnto Abraham Moses and the Prophets manifestly proue And whether in that abundance of reuelations which the Lord shewed vnto our Apostle 2. Cor. 12.7 and whereof he speaketh somewhere he had likewise some reuelation touching the election of some and the reprobation of others I cannot affirme Many are of opinion that the election of some and the reprobation of others were reuealed by God vnto him And so it may be that the Lord who alone absolutely and by himselfe knew whether the names of those his fellow-laborers were written in the booke of life reuealed by his holy Spirit vnto our Apostle that their names were written in the booke of life But I rather thinke
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
say Our Father which art in heauen touching whom we doubt whether God be their Father How can we communicate in the Lords Supper with them of whom we doubt whether they be ioyned with vs in the same communion of Saints How can we liue with them as with our brethren and beloued if we doubt whether they be within the same couenant of grace with vs A shallow peace and a shadow of loue and a semblance of Christianitie there may be but such as vnder a colour onely deceiueth and hath no soundnesse in it It is this perswasion of our owne minds touching our brethren that they are in one couenant of grace with vs that they are members of the same mysticall bodie of Christ Iesus with vs that they are heires of the same saluation with vs that through one God one faith one baptisme one Gospell of Christ Iesus they and we shall reigne together in one kingdome it is this I say that linkes vs in the true bond of peace loue and Christianitie and either this must be or else that cannot be If then we desire to be knit together in the true bond of peace loue and Christianitie let vs so walke that we may be thus perswaded one of another As we are called to the knowledge of the truth so let vs walke in the truth and let vs keep fast the profession of our hope vnto the end Let vs follow the truth in loue and in all things grow vp into him which is the head that is Christ rooted built in him stablished in the faith Let our loue one towards another abound yet more more in all knowledge and in all iudgement Let vs haue our conuersation such as becometh the Saints of God and let vs prouide for things honest not onely before the Lord but also before men Thus shall we haue a sure seale vnto our soules thus shall we giue a good testimonie vnto others that we are the sonnes of God and thus shall we be knit together in one mind and in one iudgement that we may walke together in the house of God as friends My next obseruation hence is for the comfort of the Minister in particular The Apostle ye see vpon the faithfull labours of those that had laboured with him in the preaching of the Gospell at Philippi pronounceth that their names were in the booke of life Whence I obserue this for the comfort of the good Minister of the Gospell of Christ Iesus If he haue faithfully and painfully laboured in the worke of the Ministerie if he haue in all good conscience instructed and admonished his people and endeuoured to increase the kingdome of Christ Iesus his reward is with God and his life is as surely sealed vp with God as if his name were written in a booke to that purpose To which purpose is that also of the Apostle where he saith 1. Cor. 3.8.14 Euery man shall receiue wages according to his labour If any mans worke that he hath built vpon abide he shall receiue wages which wages the Apostle calleth elsewhere a crowne of righteousnesse 2. Tim. 4.8 which the Lord the righteous Iudge shall giue him at that day Yea but what if he labour all night and catch nothing What if he run in vaine and spend his strength in vaine and for nothing amongst his people Esa 49.4.5 Yet is his iudgement with the Lord and his worke with his God Though Israel be not gathered yet shall he be glorious in the eyes of the Lord and his God shall be his strength So that howsoeuer his labour be in vaine vnto them yet shal it not be in vaine in the Lord though they be not taught yet shall not he lose his reward For because he hath bene faithfull Mat. 25.21 he shall enter into his maisters ioy A good comfort after he haue borne the burden and heate of the day to receiue such a penie But what part of this comfort hath he that being set in the vineyard to dresse it neither hedgeth nor ditcheth nor gathereth out stones of it nor planteth nor watereth but standeth all the day idle in it No more then the watchman that giueth no warning Ezech. 3.18 Mat. 25.30 no more then he that diggeth his talent in the earth This comfort belongeth vnto him alone that laboureth Now see then men and brethren what this should teach you Is it so that the Lord rewardeth him that faithfully laboureth in the vineyard with euerlasting life but is angrie with him that loytereth euen vnto death Behold then what care the Lord hath ouer you what dutie ye owe vnto him again For wherefore doth he send out the laborers vnto you Wherfore doth he so reward the labors of them that labor faithfully amongst you admonish you Wherefore is he so angry with them that do not labour amongst you Is it not for your sakes that ye may be prepared an holy people vnto the Lord that ye may be instructed in righteousnesse vnto saluation and that no holy dutie may be neglected towards you Consider then with your selues what it is that the Lord looketh for from you grapes or wilde grapes It is iudgement and righteousnesse mercie and truth peace and loue integritie and holinesse that he lookes for and that he requires for such his louing kindnesse towards you for such his continuall care ouer you And if these things be amongst you and abound then blessed shall ye be of the Lord and ye shall eate of the fruite of your wayes But if he looke for iudgement and behold oppression for righteousnesse and behold a crying for mercie and behold crueltie for truth and behold falshood for peace and behold discord for loue and behold hatred for integritie and behold dissimulation and hypocrisie for holinesse and behold profanenesse and all kind of iniquitie then what remaineth but a remouing of our candlestick out of his place what but a fearefull looking for of iudgement wherein shall be indignation and wrath vnto them that disobey the truth and obey vnrighteousnesse Seeing therefore the Lord in his tender care ouer vs sendeth forth labourers vnto vs and so plentifully rewardeth their holy labours amongst vs let vs againe with all care consider what he requireth of vs for such his care ouer vs and in all obedience addresse our selues vnto that dutie His will is that we should hearken vnto the voice of them that come in his Name and he hath in nothing so much delight as when his word is obeyed His care ouer vs in sending his Ministers vnto vs early and late shal be repayed by vs with a good dutie towards him if we will hearken and obey Let vs therefore hearken and obey and so shall we reape vnto our selues a good reward For he that plentifully rewardeth him that laboureth amongst vs and admonisheth vs will also in like mercie reward vs if in vs the fruites of his labours grow vp in righteousnesse and true holinesse
we weane men from this worldly reioycing as much as we can What is then the reioycing which we teach As the Apostle saith of sorrow 2. Cor. 7.10 that there is a worldly sorrow which causeth death and a godly sorrow which causeth repentance vnto saluation so I say of reioycing that there is a worldly reioycing when men take more pleasure in the vanities of this life and the pleasures of sinne then in the things which belong vnto their peace which causeth death a godly reioycing when men reioyce in the Lord so that they put their whole confidence in him and count all things losse and dung in comparison of that reioycing which they haue in him which causeth confidence vnto saluation The reioycing then which we teach is not the worldly reioycing which the world teaches which causeth death but the godly reioycing which causeth confidence vnto saluation We say that ye may and that ye ought to reioyce in the Lord. So the holy Ghost often exhorteth vs to doe and so the godly haue alwayes done Be glad O ye righteous saith Dauid and reioyce in the Lord. Psal 32.12 And againe Let Israel reioyce in him that made him Psal 149.2 and let the children of Sion be ioyfull in their King Let him that reioyceth saith the Apostle out of the Prophet reioyce in the Lord. 2. Cor. 1.31 And in the former chapter My brethren saith the Apostle reioyce in the Lord. Esay 61.10 So did the Church in Esay saying I will greatly reioyce in the Lord and my soule shal be ioyfull in my God for he hath clothed me with the garments of saluation c. So did Mary saying Luke 1.47 My soule doth magnifie the Lord and my spirit reioyceth in God my Sauiour So Peter giueth testimonie to the strangers to whom he wrote that they reioyced in the Lord with ioy vnspeakeable and glorious 1. Pet. 1.8 And so the godly haue alwayes reioyced in the Lord as in the onely rocke of their defence and strong God of their saluation And now see besides these exhortations and examples so to doe what great cause we haue to reioyce in the Lord and how litle cause there is to reioyce in any thing else for what haue we that we haue not from him or what want we which if we haue he must not supply Haue we peace in all our quarters and plenteousnesse in all our houses haue we a blessing in the fruit of our body in the fruit of our ground in the fruit of our cattel in the increase of our kine and in our flockes of sheepe are our wiues fruitfull as the vine and our children like the Oliue branches round about our tables haue we health strength foode rayment and other necessaries of this life Iames 1.17 And whence are all these things Euerie good giuing and euery perfect gift is from aboue and commeth downe from the Father of lights with whom is no variablenesse neyther shadowing by turning But to come nearer vnto the causes of Christian reioycing Doth the Spirit witnesse vnto our spirit that we are the sonnes of God Is the darkenesse of our vnderstandings lightned the frowardnesse of our wills corrected the corruption of our affections purged Do we feele in our selues the vertue of Christ his resurrection by the death of sinne and the life of God in our selues Are our soules fully assured of the free forgiuenes of our sinnes by grace through the redemption that is in Christ Iesus dare we go boldly vnto the throne of grace and crie Abba which is Father Do we know that Death shall not haue dominion ouer vs and that Hell shall neuer be able to preuaile against vs Behold then what cause we haue of our reioycing in the Lord for abundance of spirituall blessings in heauenly things for our election in Christ Iesus vnto euerlasting life before the foundatiō of the world for our creation in time after his owne image in righteousnesse and true holinesse for our redemption by the bloud of Christ Iesus when we through sinne had defaced the image wherein we were created and sold our selues as bond slaues vnto Sathan for our vocation vnto the knowledge of the truth by the Gospel of Christ Iesus for our adoption into the glorious liberty of the sons of God for our iustification and tree forgiuenesse of our sinnes by the bloud of Christ Iesus for our sanctification by the Spirit of grace vnto some measure of righteousnesse and holinesse of life for our regeneration vnto a liuely hope in Christ Iesus and for the assured confidence which we haue of our glorification after this life with Christ Iesus who shall change our vile body that it may be fashioned like vnto his glorious bodie c. All graces of Gods Spirit and for them all such matter of reioycing in the Lord as may make our hearts dance for ioy and may rauish our soules with gladnesse And as we haue all things from the Lord that we haue whether for the body or for the soule for this life present or that that is to come so what is it that we want which he doth not supply Want we riches The Lord maketh poore 1. Sam. 2 7. and maketh rich and he is rich vnto all them that call vpon him faithfully Want we preferment Psal 75 6. Promotion cometh neyther from the East nor from the West nor yet from the South God is the Iudge he putteth downe one and setteth vp another Want we wisedome If any man lacke wisedome let him aske of God Iames 1.5 which giueth vnto all men liberally and reprocheth no man and it shall be giuen him Want we patience in troubles That is the wisedome which Iames specially speaks of in the place mentioned wisedome patiently to endure whatsoeuer God laieth vpon vs which ye see God liberally giueth to them that lacke aske Want we comfort in our soules God is the God of patience and consolation Rom. 15.5 which comforteth vs in all our troubles and turneth our heauinesse into ioy as also himselfe saith saying I will turne their mourning into ioy Ierem. 31.13 and will comfort them and giue them ioy for their sorrowes Yea whatsoeuer it is that we want it is the Lord that must supply our wants He openeth his hand and filleth all things liuing with plenteousnes Psal 145.16 such as he best knoweth to be most meet for them and good for his glory 84.11 The Lord will giue grace and glory saith the Psalmist in another place and no good thing will he withhold from them that walke vprightly no good thing which he knoweth to be good for them and also good for his glorie Haue we then whatsoeuer blessings we haue from the Lord and doth the Lord supply whatsoeuer we want fo farre forth as he sees it to be expedient for vs and good for his owne glorie See then what cause we haue to reioyce in the
Lord. Yea and what cause is there why we should reioyce in any thing but in the Lord Riches honour strength beauty and whatsoeuer else the world most esteemeth of what is it else but vanitie and vexation of the spirit Amongst other things most precious in the life of man wisedome is more to be sought after then gold and siluer and not to be weighed with precious stones righteousnes most commendeth man vnto man and holinesse most commendeth man vnto God And yet what is our wisedome what is our righteousnesse what is our holinesse that we should reioyce in them Be it that we haue the wisedome of Salomon be it that we be as righteous as Noah Daniel and Iob be it that we be as holie as Dauid the holie Prophets and Apostles yet for all this if we will come vnto God we must lay all these aside and Christ Iesus he must be our wisedome and righteousnes and holinesse Whatsoeuer our wisedome be it will not leade vs vnto God whatsoeuer our righteousnesse be it will not present vs righteous before God whatsoeuer our holinesse be we cannot stand in it in the iudgement before God Nay when we come vnto God we must renounce our wisedome as foolishnesse we must count our righteousnesse losse and dung we must abandon all conceit of holinesse as also we see our Apostle did who though he were of the kindred of Israel of the tribe of Beniamin an Ebrew of the Ebrews by profession a Pharisie as zealous of the tradition of his fathers as any and as vnrebukeable touching the righteousnes of the law as any yet when once he came to the knowledge of Christ he counted all these things as no vantage at all vnto him but losse and dung for Christ his sake For herein is our reioycing that Christ is made of God vnto vs wisedome 1. Cor. 1.30 and righteousnesse and sanctification and redemption as it is written Nay to go yet further what are our faith hope and loue that we should reioyce in them To be strong in faith to be perfect in loue to be stedfast in hope are things for which we should pray alwayes with all maner prayer and supplication in the spirit But if we shall reioyce and repose our confidence in the strength of our faith in the perfection of our loue in the stedfastnesse of our hope then we are abolished from Christ and our reioycing is not good It is Christ Iesus in whom we must beleeue whom we must loue in whom we must hope Our faith must be built vpon him our loue must be grounded on him our hope must be stablished in him and in him we must reioyce Thus then we see that we haue not any thing to reioyce in without vs nor yet in our wisedome righteousnesse or holinesse nor yet in our faith hope or loue We must reioyce in the Lord and in him it well becometh the Saints to be ioyfull Let me therefore in the bowels of Christ Iesus beseech you to reioyce not as the world doth in the pleasures of sinne and the vanities of this life but to reioyce in the Lord the strong God of our saluation Ye see the exhortations of the holy Ghost and the examples of godly men and ye see what great cause we haue to reioyce in the Lord and how little cause we haue to reioyce in any thing else All reioycing in the world what is it in comparison of this reioycing in the Lord It is as the morning cloud or as the morning dew it vanisheth away or as it is in the place of Iob It is short and but a moment Nay in it onely is true ioy and sound reioycing Other ioyes may for a while please the outward sense but the ioy that quickens the heart and cheeres the soule is the ioy in the holy Ghost Other reioycing the more it is the worse it is but this the more it is the better it is and the more we do reioyce in the Lord the more cause we shall finde we haue to reioyce in the Lord. Reioyce therefore in the Lord alwayes and againe I say reioyce The second thing which I note in the Apostles exhortation is that he exhorts the Philippians to reioyce in the Lord not for a day or for a season not by fits or when he makes his face to shine on them but to reioyce in the Lord alwayes as well in aduersity as in prosperity Whence I obserue the constancie which is in Christian reioycing whereby it is knowne indeed to be Christian The constancy of our Christian reioycing is to reioyce in the Lord always as wel when he seemeth to hide away his face from vs as when he maketh his face to shine vpon vs. This constancie of reioycing the Apostle exhorteth the Thessalonians vnto where he saith vnto them Reioyce euermore 1. Thess 5.16 And herein is the triall of our ioy whether it be Christian indeed for as it is said of some hearers of the word Luke 8.13 that for a while they beleeue but in time of tentation they go away so may it also be said of some that seeme to reioyce in the Lord that for a while they seeme to reioyce in the Lord euen as long so he showreth downe the early and the latter raine vpon them but in time of persecution trouble and aduersitie they hang downe their heads and murmure against the Lord. It seemeth that Sathan thought that Iob would haue beene such an one as appeareth by these words where he saith vnto God Iob 1.10 Doth he feare God for nought And the same may be said of reioycing Hast thou not made an hedge about him and about his house and about all that he hath on euery side Thou hast blessed the works of his hands and his substance is increased in the Land 11. But stretch out now thy hand and touch all that he hath to see if he will not blaspheme thee to thy face But he was deceiued in Iob. Yet therein he bewrayed a disease wherewith many sonnes of men are much tainted which are neuer knowne what they are vntill the Lord send them some aduersitie for we see many that so long as they haue all things at their desire reioyce in the Lord who so much as they specially when their dishes are full furnished O then how well doth it like them to confesse that he is good gracious and bountifull But if the Lord begin to handle them somewhat roughly so that things fall not out to their contentment then their countenance is changed and they take the matter sore to heart And if he proceed and depriuing them of his blessings afflict them in body or in goods then they fal to murmure and oftentimes to blasphemies which blasphemies albeit some of them vtter not with their mouthes yet in their hearts repine they at the Lord for such his iudgements vpon them Now these in triall proue plainly to be hypocrites and by triall it
enemie So that the peace of God and the God of peace shall be vnto vs as a garrison of souldiers to keepe vs in Christ Iesus that we fall not away from him And being thus kept how shall we fall Againe what is it that not we our selues but the peace of God shall keepe and that thus strongly Is it our bodie or our goods No these are not the things wherein our saluation consisteth For though these perish yet our saluation may be sure with our God But the peace of God shall preserue our hearts whereby we beleeue vnto saluation and our minds the subiect of the knowledge of Christ Iesus he shall keepe them in Christ Iesus that we fall not from him He shall preserue our hearts free from inordinate affections that we may trust perfectly on the grace of God he shall preserue our minds from wicked cogitations that we may abound in the knowledge of our Lord Iesus Christ he shall preserue euen both in Christ Iesus that in neither we fall from him For if either our hearts onely be sound and our minds corrupt then is our faith in vaine or if our minds onely be sound and not our hearts then our knowledge is in vaine But he shall preserue euen both in Christ Iesus that neither there be zeale without knowledge nor knowledge without zeale but that we abound and continue Shall then not our selues but the peace of God preserue and keepe as strongly as may be not our bodies or goods but our hearts and minds in Christ Iesus that we fall not away from the faith and knowledge of Christ Iesus And is not here euidence enough for our perseuerance in grace if we be carefull for nothing but in all things c These things should and might haue bene enlarged The comfort which hence may arise vnto the godly passeth the tongue or pen or vnderstanding of any man I must leaue it vnto the meditation of euery godly soule Onely with the Apostle now I say vnto you be nothing carefull c. and then assure your selues of the consequent that the peace of God c. LECTVRE LXXXIV PHILIP 4. Verse 8. Furthermore brethren whatsoeuer things are true whatsoeuer things are honest whatsoeuer things are iust whatsoeuer things are pure c. BEsides certaine particular exhortations vnto some particular persons we haue heard in this Chapter diuers exhortations vnto the Philippians in generall One vnto perseuerance that they would so continue in the Lord as they had bene taught in the Lord vers 1. Another vnto a Christian ioy that they would reioyce in the Lord alwayes ver 4. Another vnto a patient moderation in their whole life and behauiour that their patient and gentle mind might be knowne vnto all men ver 5. And another to the laying aside of all worldly and distrustfull carefulnesse and reposing of our selues in all things in God by humble and heartie prayer with giuing of thankes ver 6. Whereunto the Apostle also ioyned the consequent or effect which should follow the abandoning of worldly and distrustfull carefulnes and the reposing of our selues in God by prayer which is that the peace of God which passeth all vnderstanding shall preserue our hearts c. His first exhortation vnto perseuerance was lest they should suffer themselues to be seduced and drawne from the truth which he had taught them by those false teachers which were crept in amongst them His second exhortation vnto a Christian ioy was lest they should suffer themselues to be daunted or dismayed when persecution or affliction or any other crosse should befall them His third exhortation vnto a patient moderation in their whole life and behauiour was that all men seeing their patient and gentle mind might thereby the rather be brought to glorifie God and to embrace the truth of the Gospell of Christ Iesus His fourth exhortation to the laying aside of too too worldly carefulnesse and the reposing of our selues in God by prayer with giuing of thankes was to direct them in a Christian course for all the things of this life and the euent of all things they had to deale withall His adioyning of the consequent or effect which will follow vpon it was the rather to induce them to take that Christian course whereunto he directed them Furthermore whatsoeuer things be After such diuerse exhortations of the Apostle vnto the Philippians as we haue heard the Apostle now for a generall conclusion of his exhortations exhorteth them generally vnto whatsoeuer thing is good in the life of man that as they had bene taught by word and by example so they would frame their liues to the rule of all holinesse and righteousnesse Some generall heads of things the Apostle pointeth at as things true things honest things iust things pure things worthy loue things of good report but not standing vpon any of them he exhorteth them to thinke on and to do whatsoeuer things are of any of these kindes and generally whatsoeuer besides these is vertuous and commendable which they had eyther heard him teach or seene him do adding withall this promise thereunto that so the God of peace should be with them When he saith Furthermore it is as if he had thus said Not to stand vpon farther particulars which would be too tedious let me for a generall conclusion of my exhortations at this time vnto you onely put you in minde of some generall heads of Christian duties which I would haue you to thinke on and to do and then beseech you besides to think on and to do whatsoeuer besides them hath the commendation of any vertue and whatsoeuer is praise-worthy euen whatsoeuer ye haue learned receiued and heard and seene in me First then he commendeth vnto them whatsoeuer things are true exhorting them to thinke on and to do whatsoeuer things are true true in opinion that they may be free from errour true in word that they may be free from leasing true indeed that they may be free from all hypocrisie and dissimulation whatsoeuer things are indeed any way true he would haue them to thinke on them and to do them Secondly he commendeth vnto them whatsoeuer things are honest or as the word rather signifieth whatsoeuer things do set them out with an holy grauity exhorting them to think on and to do whatsoeuer things haue in them a reuerent and comely grauity that what things are graue and comely for their persons they may say and do and such things as are light and vnbeseeming them in attire or gesture or word or deed they may flie and anoyd Thirdly he commendeth vnto them whatsoeuer things are iust c. exhorting them to thinke on and to do whatsoeuer things are iust that euery man may haue his right of them and that which is due vnto them that no man may be defâ—auded by them that as they would haue others to do vnto them so they may do vnto others Fourthly he commendeth vnto them whatsoeuer things are pure exhorting
20.2 2. Sam. 12.13 Abraham the father of the faithfull sometimes lied and spake not the truth Dauid a man after Gods owne heart after his murder and adultery slept as it were in the dust a great while till Nathan awoke him Peter vnto whom it was said Mat. 16.18.23 Thou art Peter and vpon this rocke I will build my Church had got a great fall when he heard it said vnto him Get thee behind me Satan thou art an offence vnto me The Church of Corinths light was so dimmed for some while that the Apostle doubted how to come vnto them 1 Cor. 4.21 whether with a rod or in loue and in the spirit of meeknesse And the Philippians care for the Apostle was so for a while frozen and key-cold that they seemed quite to haue forgotten him So subiect vnto their infirmities are both whole bodies and the soundest parts euen of the best bodies so long as they are clothed with the earthly house of this tabernacle Not the best but feele such decayes in themselues not the best but the best graces are so eclipsed in them that they which should be as trees planted by the riuers of waters bringing forth their fruite in due season are sometimes as dead and withered trees whose leaues are faded and their fruite perished that their faith which should worke by loue is sometimes as fire vnder the ashes or embers that their charitie which should alwayes be feruent is sometimes ice-cold that their obedience which should be with their whole heart is sometimes diuided betweene God and the world so that not the best but may sometimes shrinke in himselfe and others doubt of him whether he belong to the couenant whether he be in the state of grace But it is a doubt which need not greatly trouble For though the children of God may sometimes seeme to be as the wicked yet are they not as the wicked The wicked are indeed like the heath in the wildernes they are indeed corrupt trees and without fruite twise dead and pluckt vp by the rootes For though some of them be it may be as the fig-tree which Christ cursed Mat. 21 19. hauing leaues and shadowes and shewes of diuers good graces of Gods Spirit yet looke well vpon them and consider them and ye shall find that either they haue no fruite or naughtie fruite on them wanting all sappe and moisture of Gods holy Spirit in them But the children of God onely seeme for a time to be as dead and withered trees as doth in Winter euery faire and pleasant tree For though now their leaues be faded yet do they afterward grow greene againe though now they beare no fruite yet afterward they do though now there seeme to be no sap or moisture in them yet is there in the roote and afterward shootes out though now they be as dead yet afterwards they reuiue again Their faith and loue are sometimes raked vp as it were in the ashes but infidelitie is bound vp in the soule of the wicked and hatred eateth vp the bowels of their belly Their charitie iâ— som times cold and their obedience full of defect but the very bowels of the wicked are mercilesse crueltie and they sell themselues to worke iniquitie or if there be any vtter rine or barke to make semblance and shew of a good tree yet is there no sap or moisture of Gods holy Spirit in them Wel they may haue tasted of the good word of God and of the powers of the world to come but it is but a taste that they haue gotten and the fruite that followeth it is but a blossome But the children of God are taught by Gods Spirit and howsoeuer for a time the Spirit shew not it self in them yet doth it afterwards bud forth into the fruits of true righteousnesse and holinesse To speake all in one word the wicked reuiue not after they seemed to be dead because in truth they neuer liued but the children of God after that they seeme to be dead vnto the life of God at last reuiue againe and do their former workes and againe the wicked onely for some time seeme to liue and at last shew plainly that they are and alwayes were dead in sinne but the children of God onely for some time seem to be dead and at last reuiue againe vnto the life of God through the power of the Spirit which was neuer quite quenched in them Here then is both a word of comfort vnto the distressed a watch word likewise vnto all in generall A comfort it must needs be vnto the afflicted soule that in the dearest children of God the life of God is not alwayes so manifest but that sometimes they seeme to be dead yet at last do reuiue again and do their former workes For why art thou so full of heauinesse O thou distressed soule and why are thy thoughts so troubled within thee Art thou euen dead in respect of the life of God Feelest thou no warmth of the Spirit within thee Art thou cold in zeale cold in prayer cold in charitie Hast thou slacked that diligence which thou wast wont to vse in the seruice of thy God in thy dutie towards thy neighbours and brethren Well plucke vp thine heart be not troubled nor feare This is no other thing then sometimes befalleth euen the dearest children of God for sometimes euen the best of them feele it to be so with them Onely tell me this didst thou euer feele the life of God and the warmth of his Spirit within thee Hadst thou sometimes comfort in the hauing of those graces the want whereof doth now disquiet and discomfort thee O what else and there is thy griefe that now thou findest not that comfort in them which thou wast wont to find Well be strong and comfort thine heart For thy God at the last will reuiue thee Thy God will stablish the thing that he hath wrought in thee and he that hath begun a good worke in thee will performe it vntill the day of Iesus Christ for whom he loueth once he loueth vnto the end A cloud hath for a while ouershadowed thee and Satan for a time by a mist hath obscured thy light but thy light shall breake forth though not as the Sunne in his brightnesse yet so cleare that the life of thy God shall be manifest in thee Onely let this watchword be vnto thee and vnto all in generall that when you feele such decayes of the life of God in your selues either by dulnesse vnto any dutie or slacknesse in any seruice then ye stirre vp the grace of God in you and labour by prayer and euery holy course that the grace which seemeth to be dead may be reuiued in you As therefore the Apostle exhorteth Eph. 5.14 so say I vnto you Awake thou that sleepest and stand vp from the dead euen them that are dead in sinne and iniquitie and Christ shall giue thee light Shake off that drowsines which
when we must all appeare before the iudgement seate of Christ that euery man may receiue the things which are done in his body according to that he hath done whether it be good or euill Let vs therefore make vs friends of the vnrighteous mammon let vs lay vp for our selues treasure in heauen whither neither rust nor moth corrupteth and where theeues do not breake through nor steale And this shall we do if as God hath blessed vs we giue vnto the poore and take pity compassion on the fatherlesse and afflicted LECTVRE XCIV PHILIP 4. Verse 19. And my God shall fulfill all your necessities through his riches with glorie in Christ Iesus ANd my God shall c. The Apostles commendation of the Philippians liberalitie we haue heard which was this First that in it selfe it was such as that after he had receiued it he had plentie and was filled Secondly that it was a sweete smelling odour a sacrifice acceptable and pleasant vnto God Now vnto this commendation the Apostle addeth a promise of recompence of reward for their liberalitie and so concludeth the Epistle with praise and thanksgiuing vnto the Lord. In verse 19. where the promise is first I note the Author of the recompence promised which is God whom the Apostle in great strength of faith calleth his God both for his owne comfort and for the Philippians encouragement Secondly I note what recompence is promised which is that his God shall fulfill all their necessities wherein he alludeth to that he had said in the former verse that as he was filled by them all his necessities supplied through their liberalitie so his God should fulfill all their necessities and supply all their wants Thirdly I note the possibilitie of making this recompence which appeareth to be easie because God is rich My God shall fulfill all your necessities through his riches Fourthly I note the fulnesse of the recompence promised vnto their liberalitie in that it is said that he shall fulfill all their necessities through his riches with glorie all with glorie that is so plentifully and abundantly and gloriously that it shall be to the glorie of his name Lastly I note the cause wherefore or the meanes wherby such recompence shall be made which is Christ Iesus in whom and for whom and through whom we haue and receiue both all the promises and all the blessings for this life and for that that is to come My God shall fulfill c. with glorie in Christ Iesus The summe then of these words is this as if he had thus said As I haue plentie and am filled by you so that all my wants are supplyed so my God that helpeth me and comforteth me in all my troubles my God that seeth and regardeth your mercies towards me shall for a full recompence of reward fulfill all your necessities and supply all your wants through his riches plentifully to the glorie of his name not for the merit of your worke but in and for Iesus Christ in whom and for whom you and your workes are accepted This I take to be the meaning of these words Now let vs see what notes we may gather hence for our farther instruction The first thing which here I note is that the Apostle saith My God c. which is not spoken by way of excluding them as if he were not their God also but partly out of the powerfull might of his sauing faith partly to comfort himselfe in the middest of all his troubles partly to note his vpholding stay in all his troubles and partly to imply vnto the Philippians that what they had giuen vnto him they had giuen vnto God For so it will appeare if the speech be well obserued that such neare application hath alwaies such signification So Dauid The Lord is my rocke and my fortresse Psal 18.2 and he that deliuereth me my God and my strength my shield the horne of my saluation and my refuge So Esay O Lord thou art my God Esay 25.1 Mat. 27.48 I will exalt thee and I will praise thy name So our blessed Sauiour My God my God why hast thou forsaken me In which and many other like places where the Prophets and Apostles and our blessed Sauiour do vse these particular speeches of My Lord my God and the like they do not vse them as thereby singling out vnto themselues a peculiar God but in some such like respect as before was mentioned to wit either through the great strength of their faith or for their comfort in their troubles or to note their vpholding stay in their afflictions or else to imply the communication vnto Gods Saints to be a communication vnto God Whence I obserue that such speeches are no note of singularitie no speeches to be either scorned or reproued in them that vse them with reuerence in feare Which I obserue because of them that vpon the hearing of such speeches are straight way readie to brand him that vseth them with some new name of Puritane or Precisian or the like and in scorne to aske him who is his God who is his Lord and whether he haue any peculiar God which is not our God and our Lord. Of whom I aske againe whether the Prophets and Apostles and our blessed Sauiour which vsed these speeches were Puritanes or Precisians or the like If they were why is it obiected vnto any man that he is if they notwithstanding these speeches were not why vpon the like speeches is any man iudged to be Shall any man aske of any of them who is his God or who is his Lord or whether he haue any peculiar God Why should then any such question vpon the like occasion be made It may very well be that they who now aske such questions if Paul were now liuing and now spake or wrote thus would aske him the like questions Wherein learne a notable policie of the Diuell He seeth the great stay and the great comfort that the child of God hath when he comes so farre as that with boldnesse and confidence he can say my God and my Lord. He seeth that whatsoeuer troubles do presse vs whatsoeuer scorners do blow vpon vs howsoeuer he seeke continually like a roaring Lion to deuoure vs yet nothing can cast vs downe if through the powerfull might of a sauing faith we can say my God and my Lord. He seeth that to come so neare vnto God as to call him my God and my Lord is to depart too farre from him And therefore he laboureth against this boldnesse and confidence and neare approch and to this purpose hath deuised to brand them with odious names that shall at any time so speake Neither yet doth my speech tend to perswade the ordinary vse of those speeches my God and my Lord. For our blessed Sauiour hath taught vs to pray Our Father which art in heauen and I know that our most vsuall speeches of our Lord and our God are most holy and most Christian
the beasts of the forrest are his and so are the cattell vpon a thousand hils the whole world is his and all that is therein The eies of all waite vpon him 145.15.16 and he giues them their meate in due season he openeth his hand and filleth all things liuing with plenteousnesse All riches of grace and glorie of this life and of that that is to come are with him and vnto whom he will he giueth them And therefore the Apostle telleth the Corinthians saying 2 Cor. 9.8 God is able to make all grace to abound toward you that ye alwaies hauing all sufficiencie in all things may abound in euerie good worke The Corinthians they did as we do they feared that if they should giue much to the reliefe of the poore Saints they should impouerish themselues thereby For they thought that whatsoeuer was giuen to others was taken from themselues And therefore they gaue when they gaue very sparingly and nothing chearefully Whereupon the Apostle tels them that God is able to wit through his riches to make all grace to abound towards them that is to repay them all that they haue giuen with aduantage that they might haue enough both for themselues and also to helpe others withall So rich is our God that he can and so good is our God that he will do thus vnto all them that sow liberally and giue chearefully And why should any man doubt of this When thou sowest thy come in the ground doest thou not hope to receiue thine owne againe with aduantage and doest thou not reape oftentimes a great deale more then thou diddest sow Why then shouldest thou doubt after thy dispersing to the poore to reape seuen fold more for it Why shouldest thou not hope to receiue thine owne againe with very great aduantage Considering these things beloued let it be farre from vs to doubt that pouertie will follow our liberalitie Let vs not thinke with our selues that the more we giue the lesse we haue but rather that the more we giue the more through his riches we shall haue Let the poore therefore be our field wherein we sow our corne and surely we shall reape plentifully let the poore be our altar whereon we make our offering and then surely our sacrifice shall be acceptable and pleasant vnto God let the poore be our chist wherein to hourd our treasure and this shall surely further our reckoning in the day of Christ Iesus If our liberality abound according to our abilitie to the poore our God shall fulfill all our necessities through his riches yea he shall fulfill them with glory euen with such plentifulnesse and abundance as that his name may be glorified thereby The third thing which I note is that the Apostle saith that their recompence of reward was in Christ Iesus Whereby he giueth them to vnderstand that God made this recompence of reward vnto them of their liberality towards him not for their works sake as vpon desert but for Christ Iesus sake onely by grace Whence I obserue how the promises of God touching the recompence of reward for our works are made good vnto vs the promises are made and payed only in Christ Iesus not any way for the merit of our works seene or foreseene In him God from the beginning loued vs and made all his louing promises of his sweete mercies vnto vs and in him partly now he doth partly hereafter shall make them good vnto vs through his riches with glory This our Apostle witnesseth where he saith 2 Cor. 1.2 that all the promises of God in Christ Iesus are yea and are in him Amen that is in him they are all made and performed ratified and established And the reason is plaine for why doth he make or performe such promises vnto vs but onely in his gracious loue and fauour towards vs euery promise of his vnto vs being a testimonie of his loue towards vs And how doth he loue vs but onely in Christ Iesus in whom alone he is well pleased Mat. 3.17 His promises then vnto vs being made and performed onely in loue vnto vs his loue vnto vs being onely in Christ Iesus it is plaine that all his promises are made and performed vnto vs in Christ Iesus alone By him we are reconciled vnto God and in him through him and for him we haue whatsoeuer we haue So that whensoeuer any promise is made vnto vs throughout the whole Scripture either of blessing for this life or for that that is to come of temporall or of eternall reward of safetie from enemies or of saluation in the heauens still we are to lift vp our eyes vnto heauen where Christ Iesus sitteth at the right hand of God to know that in him alone both the promise is made and shall be performed vnto vs through the loue of God wherewith he loueth vs in him Hence then first we learne not to credit any such as shall tell vs that any reward is promised or giuen vnto vs for the merit or worth of our works seene or foreseene For let but this ground be laid which is most certaine and true that all the promises of God vnto vs are made and performed in Christ Iesus then must it needs be concluded that in vs no merits or any thing were seene or foreseene wherefore such promises should be made or performed and that we are altogether vnworthie in our selues vnto whom any such promises should be made or performed For therefore are they made and performed in Christ Iesus because in vs there is nothing wherefore they should be performed or made Or if there be then as the Apostle reasoneth touching iustification saying If righteousnesse be by the Law that is by the works of the Law then Christ died without a cause so do I touching this point If in vs there be any thing wherefore the promises of God should be made or performed then in vaine are they made and performed in Christ Iesus I omit to speake of the great vnworthinesse of our best works because I haue spoken to that purpose often heretofore Onely for this time let this ground be considered and if any man at any time shall seeke to perswade you that this or that reward is promised and shall be giuen vnto you for the merit of your works tell him that it is promised and giuen vnto you in Christ Iesus and therefore not for any merit of your works Secondly hence learne the stablenesse of all Gods promises made vnto his children As this here is so they are all made in Christ Iesus and therefore must needs be stable and neuer faile Euen as we say that whom he loueth once he loueth vnto the end because whom he loueth in Christ Iesus him he alwaies loueth so his promises being all founded and grounded vpon his loue once made vnto his children shall not faile for euer because they are all made in Christ Iesus A notable comfort vnto all Gods children Hath he
his Epistles saying The grace c. Salute sometimes he addeth the manner with an holy kisse For that was the manner of the Christian salutation to embrace one another and to kisse one another Salute then in token of my loue and affection vnto them all the Saints generally nor onely so but particularly euery Saint in Christ Iesus without omission of any one that being washed in the bloud of Christ Iesus and sanctified by his Spirit do leade an holy and godly life amongst you For such here he calleth Saints in Christ Iesus that he would haue euery one of these in particular saluted appeareth by his vsing of the singular number Here then first I obserue a good ground of that Christian custome commonly vsed in writing of letters vnto friends that are absent which is to send commendations to remember their salutations and health-wishes to such of their friends as are ioyned vnto them in any neare bond of duty or of loue Which as it is a good testimony of their kinde and louing affection towards their friends so is it a good meanes to preserue and to increase friendship and is in effect a prayer for their health and welfare And for these causes it is that this custome of long time hath bene and is still amongst Christians continued Which may teach vs alwayes by all meanes to reteine and maintaine our loue and friendship with the Saints in Christ Iesus and therefore when we conuerse with them in all louing sort to vse them and when we are absent from them in our letters to salute them euen euery of them as here our Apostle doth As therefore the Apostle before exhorteth so do I whatsoeuer things pertaine to loue euen to the preseruing or increasing of your loue with the Saints in Christ Iesus those thinke on and do The second thing which here I note is that the Apostle saluteth the Saints in Christ Iesus Whence I obserue that the name and title of Saints is fitly and truly giuen vnto men vppon earth Psal 16.3 All my delight saith Dauid is vpon the Saints that are on the earth and vpon such as excell in vertue And the Apostle in all his Epistles still writeth vnto the Saints and faithfull brethren as ye may see in the beginning of all his Epistles But who on earth are fitly and truly called Saints Euen they that being purified by faith and sanctified by the Spirit and washed in the bloud of the Lambe deny vngodlinesse and worldly lusts and liue soberly and righteously and godly in this present world For they that are such are led by the Spirit of God they haue put on the Lord Iesus Christ and he is made of God vnto them wisedome and righteousnesse and sanctification and redemption Yea but are not all the sonnes of men so long as they dwell in these houses of clay vnrighteous and vnholy How then can any in this life be fitly and truly called Saints Iob 15. True it is that He layeth folly vpon his Angels and that the heauens are not cleane in his sight and that truly and properly the Lord onely is holy and that of all the sonnes of men it is most truly said that there is none that doth good and sinneth not no not one Yet in Christ Iesus all the seede which is according vnto promise is counted holy holy for that he is made of God vnto them sanctification and holines holy for that they are washed from their sinnes by the bloud of the Lambe and sanctified by the Spirit of grace holy for that what is wanting in their obedience and holinesse is hid and couered in the perfect obedience and holinesse of Christ Iesus and holy for that sanctified desire which is in them after holinesse And therefore our Apostle writing to the Corinthians saith Ye are washed ye are sanctified 1 Cor. 6.11 ye are iustified in the name of the Lord Iesus and by the Spirit of our God Ye are sanctified that is ye are made Saints and holy So that howsoeuer in themselues all the sonnes of men be vnrighteous and vnholy yet euen in this life all the Israel of God in Christ Iesus are fitly and truly called Saints in such sort as hath bene said Vaine then and foolish is their conceit that imagine that there are no Saints but such as haue departed this mortalitie in the feare and faith of Christ Iesus They indeede are well called Saints and holy is the remembrance of them neither need they the shrines of a sinfull deceiuer to be called Saints But not vnto them alone but vnto you also beloued is this title due to be called Saints if ye be in Christ Iesus and walke worthy of that calling whereunto he hath called you Walke therefore worthy of that calling whereunto ye are called Mortifie the deedes of the flesh and walke not after the flesh but after the Spirit Be ye filled with the fruites of righteousnesse and be ye holy in all maner of conuersation as he which hath called you is holy The greater impossibilitie that there is in it to be perfectly holy striue ye the more earnestly after it and howsoeuer ye come short yet with all eagernesse endeuour still your selues vnto that which is before and follow hard toward the marke for the prize of the high calling of God in Christ Iesus This is the practise and this is the study of them that are sanctified by the Spirit of God and these things if ye thinke on and do ye are Saints in Christ Iesus Otherwise ye are no Saints neither do ye belong vnto the couenant of grace And this know for a suretie that whosoeuer are not Saints on earth shall neuer be Saints in heauen As therefore ye desire in your soules there to be so studie and giue all diligence here to be Be ye in Christ Iesus and then ye are Saints be ye Saints and then ye are in Christ Iesus The brethren Hauing remembred his owne salutations now he addeth also the salutations of others vnto the Philippians And first he remembreth the greetings and salutations of the brethren vnto the Philippians The brethren c. where by the brethren which were with him he vnderstandeth those that laboured with him in the Gospel Whence I obserue that in letters sent vnto men absent these formes of speeches haue not bene vnusuall or misliked to say The brethren salute thee or Salute the brethren All the brethren saith the Apostle greete you 1 Cor. 16.20 Colos 4.15 And againe Salute the brethren c. The more is it to be wondred at that such formes of speech should now be censured and they that vse them noted and traduced for such and such men Can any man follow a better patterne then the example of the Apostle Or can any man haue a better warrant then the warrant of the Apostle It may very well be thought that if Paul were now liuing and should now vse such formes of salutations as these
the Pharisies where he telleth them that the Publicans and harlots shall goe before them into the kingdome of God Matt. 21 31. The meaning is not that the wicked and lewd life of the Publicans and harlots did more commend them vnto God then did the religious and strict life of the Pharisies but thereby our Sauiour giueth them to vnderstand that because of their conceit and confidence in their owne righteousnesse they were further from the kingdome of God then were the greatest sinners that were so that there was more hope of the greatest sinners that were that they would sooner come to repentance and sooner come vnto him then would they that had confidence in their owne workes and in their owne righteousnesse The more confidence then that we haue in our owne workes and in our owne righteousnesse the more strangers wee are from Christ and his righteousnesse If wee cleaue wholly to our workes as thinking to be iustified or saued by them wee are wholly separated from Christ Iesus and haue no part in that saluation which is by grace through faith in his name or if wee cleaâ—â— in part vnto our workes then doe wee diminish the glory of Christ Iesus Nay I say more if wee cleaue in part vnto our workes wee haue no part in Christ or in saluation by him Which I take it is plaine by that of our Apostle verse 3. of this chapter where hee saith Wee reioyce in Christ Iesus aâ—â— haue no confidence in the flesh as if he should haue said If weâ— should haue confidence in the flesh then should wee not reioice in Christ Iesus The conclusion then must needs bee that all our workes by reposing confidence in them how good soeuer they seeme to be are indeed losse and hurtfull vnto vs. For what more hurtfull then to withhold vs from comming vnto Christ vnto these of the Apostle let mee adde a 3. respect wherein also euen all our workes generally are but losse and dung which is in respect of the quality of our works in themselues For if our best workes should be weighed in the ballance of the sanctuarie they would be found too light if they should be examined after the strict rule of Gods iustice they would make vs lift vp our voices with Dauid and say Psa 143.2 enter not into iudgement with thy seruant ô Lord for in thy sight shall no man liuing be iustified Iob. 14.4 For who can bring a cleane thing out of filthinesse there is not one that can do it How good therefore how righteous and holy soeuer we be yet must we know that all our righteousnesse is but as filthy clouts out of the Prophet Es 64.6 Whether therefore we compare our workes and our righteousnesse by workes with the knowledge of Christ and the righteousnesse which we haue by faith in his name or whether we respect the reposing of any part of our confidence in them or whether we respect our workes in themselues if they should be examined by the Law of God we see that they are no vantage but losse and as the Apostle tearmeth them dung Which doctrine how true and likewise how necessary it is the Apostle his insisting and beating vpon it doth euidently shew For ye see that the three seuerall repetitions hereof taketh vp this whole verse almost What then doe we condemne good workes doe we make this account of them that so we may banish them out of the country So some tell you but most vntruely For in all places wee exhort all men that they abound in euery good worke and we giue all encouragement thereunto Wee tell you that good workes are the way which God hath ordained that we should walke in vnto heauen and that without holinesse of life no man shall see the Lord wee tell you that God commandeth them that God rewardeth them that God is well pleased with them and that they are truely good workes though they be not perfectly good workes yea wee tell you that they are accounted vnto vs as perfectly good because whatsoeuer imperfection is in them is for Christ his sake couered and not imputed vnto vs. Thus wee haue learned and therefore thus we tell you Also we tell you that yee are not to repose any confidence of your saluation in them but all in Christ Iesus that they are to bee counted but losse and dung in comparison of the excellent knowledge of Christ Iesus and of his righteousnesse that our workes be they neuer so good doe not make vs righteous before God that wee are saued not of workes but by grace through faith in Christ Iesus and that none of all our workes can abide the seueritie of Gods iudgement much lesse merit any grace at Gods hands Thus also we haue learned and therfore thus also we tell you And doe we condemne good workes because wee teach you the truth touching good workes We desire and we pray that ye may abound in all knowledge and in euery good worke but we are iealous that ye should not grow to an ouerwening conceit of them Good workes must be done but we must not trust to be iustified or saued by them because that honour onely belongeth vnto God Let this teach vs to renounce all confidence in our owne workes and in our owne righteousnesse whatsoeuer and to beware of them that tell vs that our workes are meritorious and worthy of heauen For if wee flatter our selues with a proud and pharisaicall conceit of our owne righteousnesse by our workes Luc. 18.14 we shall depart home iustified as the Pharisie Wâ— must therefore come vnto Christ as the Publican confessing our owne vnrighteousnesse and acknowledging our owne nakednesse in our selues if we will be cloathed with the long white robe of his righteousnesse For hee filleth the hungâ—e with good thingâ— but sendeth away the rich emptie Hee came not to cal or to clothe the righteous in their own conceâ—â— but he iustifieth the wicked and clotheth the naked For hee respecteth the humble and lowly but for the proud he beholdeth them a farre off Let vs therfore humble our selues in our selues and only reioyce in Christ Iesus If we do any thing that is good it is not of our selues but onely from grace and if we receiue a reward for any good that we doe it is not for the merit of the worke but of the mercie of the Lord for we must still hold that rule of our Sauiour that when wee haue done all that we can yet must we say Luc. 17.10 we are vnprofitable seruants we haue done that which was our dutie to doe Now vnprofitable seruants what merit they Or they which onely doe their duty what merit they Surely other merit of any works we know none but of death If therefore we will bee made righteous before God let vs renounce all merit of grace by our owne workes all confidence in our owne righceousnes Let vs abound in euery good worke but
promised life and saluation vnto all that beleeue in his name hath he promised deliuerance out of troubles vnto those that loue feare him hath he promised to fulfill all their necessities that shew mercie to the poore Here is the comfort that not one of these promises shall faile for euer because they are all made in Christ Iesus in whom he loueth vs for euer and therefore keepeth his promises made in him vnto vs for euer Let vs not therefore faile of what he requireth of vs and assuredly he will not faile of whatsoeuer he hath promised vs. Thirdly hence learne that the promises made of God belong onely vnto them that are in Christ Iesus The proofe whereof is this because the promises made of God are onely made in Christ Iesus so that vntill such time as we be graffed in Christ Iesus and made one with him we are meere strangers from the couenants of promise and quite aliants from the commonwealth of Israel Holy things are not for dogs nor pearles for swine nor the childrens bread for whelpes his faithfull oath is vnto Abraham and his seede and his holy promises vnto them that be at peace with him And who are at peace with him but they that are in Christ Iesus his Sonne by whom we are reconciled vnto him In vaine therefore do they looke after the promise that beare not fruite in the true vine Christ Iesus Worldly blessings they may haue and that in abundance Mat. 5.45 For he maketh his Sunne to arise on the euill and on the good and sendeth raine on the iust and vniust But the sure promises of grace and glory are vnto Iacob his people and to Israel his inheritance Will we therefore take comfort in his promises The Spirit must witnesse vnto our spirit that we are in Christ Iesus Will we lay hold on the promises as belonging vnto vs So we may if in the assurance of our soules we can crie Abba Father And therefore as we loue and long to be partakers of the promises so let vs in all things grow vp into him which is the head that is Christ Let vs be mercifull as our heauenly Father is mercifull and let vs do good vnto all but especially vnto them that are of the houshold of faith If we communicate vnto the necessities of the Saints the Lord our God shall fulfill all our necessities through his riches with glorie in Christ Iesus This promise is sure because made in Christ Iesus and belongeth vnto vs if we be in Christ Iesus and walke worthy of Christ Iesus abounding in this and euery good worke vntill the day of Christ Iesus Now one word of that wherewith the Apostle concludeth his Epistle saying Vnto God euen the Father c. Vnto God c. In these words the Apostle concludeth the Epistle with praise and thanksgiuing vnto the Lord. Where first I note that now he saith our God Before he said my God now our God So that howsoeuer more scruple be made about the one then the other yet ye see there is warrant for both to vse this or that speech as the occasions are Secondly I note that the Apostle saith our Father Not any but Christ alone saith my Father He when he speaketh of himselfe saith my Father when he speaketh of vs saith your Father as that place witnesseth where he saith Ioh. 20.17 I ascend vnto my Father and your Father and to my God and your God He can onely say my Father because he alone is his Sonne by eternall generation we onely can say our father because we are onely his sonnes by Adoption through Christ Iesus and regeneration by his Spirit Thirdly I note that here he is called our God in respect of our creation and our Father in respect of our regeneration our God in respect of temporall our Father in respect of eternall blessings Now vnto God euen our Father for both euen for all be praise for euermore that is throughout all ages from generation to generation that as his mercies endure for euer so his name may be blessed and praised for euer Whence I obserue that alwaies in all things God euen our Father is to be praised write we or speake we remember we or mention we temporall blessings or spirituall graces still he is to be praised And the reason is For of him and through him and for him are all things In all things therefore let vs glorifie God through Iesus Christ let vs alwaies haue that song in our mouthes Apoc. 7.12 Praise and glorie and thanks and honour and power and might be vnto our God for euermore Amen And as our Apostle concludeth this his Epistle with praise vnto the Lord so let vs remember to praise our God for that it hath pleased him so often to assemble vs together to heare a great part of this Epistle opened vnto vs and thence to be instructed in the things that belong vnto our peace The beginning of this worke was his doing and the continuance of this worke is his doing Vnto him therefore euen God our Father be praise for euermore Amen LECTVRE XCV PHILIP 4. Verse 20. Vnto God euen our Father be praise for euermore Salute all the Saints in Christ Iesus The brethren which are with me c. NOthing being needful to be spoken touching the coherence of these words with the former for the better vnderstanding of these I will also omit the repetition of what was spoken the last day and trust vnto your faithfull remembrance the rather for that my desire is at this time to conclud my obseruations vpon this conclusion of the Apostle In these words therefore now read we haue the conclusion of this whole Epistle Where first he concludeth the Epistle with praise and thanksgiuing vnto the Lord. Secondly he addeth as his manner is certaine salutations First for conclusion of the Epistle he saith Vnto God euen our Father c. or vnto our God and our Father referring our vnto both as vsually it is wont Where first I note vnto whom all praise is due euen vnto God our Father our God and our Father And here by the way first I note that the Apostle saith Vnto our God In the former verse he said my God now he saith our God So that howsoeuer more scruple be made about the one then about the other speech the one being vsed and approued by all the other being scorned and reproued by many yet ye see there is warrant for both and as the occasions are so we may vse this or that speech vnles we will take vpon vs either to censure the Apostle for vsing as well the one as the other or thinke that the Apostles example may not be our warrant to vse as well the one as the other It is as I told you the last day the policie of the Diuell to the end that he may stay men from this boldnesse and confidence and neare approch vnto God as to