is giuen all power in heauen and in earth which we confesse when we call him Lord. If he therefore be with vs we neede not to feare who be against vs. For he is our God our Sauiour our Lord our Master our King our euerlasting high Priest I cannot prosecute either these or the rest of the points By these you will coniecture the rest and easily see the epitome of Christianitie concluded in this short salutation LECTVRE III. PHILIP 1. vers 3.4.5 I thanke my God hauing you in perfect memory c. NOw giue me leaue before I come to that which followeth to note one thing farther from the words already handled and that is the Apostles often vsing of the name of Iesus Christ in so few words Out of the abundance of his heart his mouth spake and still his mouth was filled with Iesus Christ Iesus Christ insomuch that three seuerall times still he ingeminates Iesus Christ Paul and Timothie the seruants of Iesus Christ to all the saints in Iesus Christ grace be with you and peace from God our Father and from the Lord Iesus Christ Which argueth that his comfort was in him that his loue was set on him and that he was vnto him as the spouse speaketh in the Canticles the chiefest of ten thousand Cant. 5.10 Hence then I obserue a rule whereby commonly to discerne what a man is his speach commonly bewraieth what he is The worldling his tongue is still talking of the world the couetous man of his money the voluptuous man of his pleasure the proud man of his rich attire the delicate man of his dainty fare the pot-companion of his cups and the like commonly talke most of the things they like best and by their talke commonly they may bee discerned what they are And in this respect as it is with them that set their affections on things which are on earth so is it with them that set their affections on the things which are aboue They are still talking of the word of their saluation of the commandements of the Lord of the mercies of the Lord and of the things that belong vnto their peace as Dauid professeth of himselfe saying Ps 101.1.119.13.15.145 5.35.28 My song shall be of mercy and iudgement with my lips doe I speake of all the iudgements of thy mouth I talke of thy commandments and haue respect vnto thy waies I will talke of thy worship ô Lord thy glory thy praise and wondrous workes my tongue shall be talking of thy righteousnesse all the day long and I will tell of thy saluation from day to day But of all other things their delight is in their hearts to muse and with their tongues to talke of Iesus Christ Here their hearts dance for ioy and the talking hereof is more sweet then hony and the hony-combe vnto their mouthes Hereon they loue as it were to dwell and their tongues can neuer be satisfied with talking on him And why here is their comfort here is their hope here is their loue here is their crowne of reioycing Here is their protector in all dangers their reconciler vnto God their mediator betweene God and them their Sauiour from their sinnes and he that is made of God vnto them wisdome and righteousnesse and sanctification and redemption Here is he in whom are hid all the treasures of wisdome and knowledge of mercy and loue in whom alone the father is well pleased And therefore here as men rauisht with ioy they cry and cry againe holy Iesus sweet Iesus blessed Iesus euen as we see the spouse in the Canticles not to leaue her bridegroome Christ Iesus after once shee catch hold of him but still cries O fountaine of the gardens O well of liuing waters Cant. 4.15.5.10.11 and of the springs of Lebanon My wellbeloued is white and ruddy the chiefest of ten thousand His head is as fine gold his locks curled and blacke as a rauen c. ad vers 17. Thus the children of God loue to talke of him whom their soule loueth and thus commonly a man may discerne who are saints in Christ Iesus Commonly I say not euermore certainely For if good speech and holy talke and crying Lord Lord and often vsing of the name of Iesus Christ were a perpetuall and certaine rule of a good Christian the dissembling hypocrite would be as good a Christian as the best And a hard matter it is not to be deceiued sometimes by the hypocrite But commonly I say a mans speach bewraieth what he is holy or profane The ground of which note is that saying of our Sauiour Mat. 12.34 that of the abundance of the heart the mouth speaketh and otherwise we cannot iudge whereon the heart thinketh but by that whereon the tongue runneth Hence then learne you beloued to make tryall vnto your selues and to giue tryall vnto others what yee are Your tongue and talke may tell your selues and doe tell others what yee are What is it whereon your tongues loue most to talke and wherein yee take most pleasure when yee talke Is it on the things which are on earth It may be a token vnto your selues and others that yee are earthly minded Is it on the things which are aboue It may be a token vnto your selues and others that your conversation is in heauen If yee loue Christ Iesus if yee take comfort in Christ Iesus your tongues will be talking of Iesus Christ and your hearts will reioyce when your tongues are talking of him As therefore the Apostle exhorteth the Colossians so doe I you Let your speach be gracious alwaies Col. 4.6 and powdred with salt Let the mercies which yee haue in Christ Iesus be so sweet and comfortable vnto you that your hearts may delight alwaies to muse and your tongues alwaies to talke of Christ Iesus Let him be hid in your heart let him breake out in your tongue and let him reioyce both the heart and the tongue that so yee may haue testimonie within your selues and giue testimonie vnto others that yee are Saints in Christ Iesus Now proceede we to that which followeth I thanke my God After the inscription and salutation now followeth the body of the Epistle it selfe wherein the principall scope and drift of the Apostle is to confirme the Philippians in the truth wherein they stood that they might not onely not decrease but increase in all knowledge and in all iudgement In this exordium or beginning of his Epistle which is from verse 3. to 12. to testifie his loue toward the Philippians that so they might the rather hearken vnto him 1. he signifieth his reioycing on their behalfe for the grace of God already bestowed on them 2. he signifieth his assured hope of Gods farther mercy towards them in performing the good worke which he had begun in them 3. he prayeth for their perseuerance increase in all knowledge and in all godlines His reioycing on their behalfe he signifieth 1. in his giuing of
middest of them and oftentimes hee blesseth vs because of them that pray with vs. Let vs pray in faith and wauer not and whatsoeuer we aske in prayer if we belieue 21 22. we shall surely receaue it Let vs not cease but in publike and in priuate powre out our prayers vnto the Lord both for such graces as wee want and for encrease in such as we haue and that we may abound more and more in euery good grace Continuall neede wee haue let vs therefore as the Apostle exhorteth Pray continually euen whatsoeuer graces wee haue let vs pray that we may abound more and more therein The second thing which hence I obserue is that Christians are not to stand at a staie or to content themselues with reasonable good beginnings but whatsoeuer grace it is wherein they stand they are continually to labour that they may abound more and more therein Which as this place sheweth so farther that of the Apostle to the Hebrewes Heb. 6.1 where he saith Therefore leauing the doctrine of the beginning of Christ let vs be led forward vnto perfection Where the Apostle shewes that wee are not alwaies to be a learning the principles and beginnings of Religion but as children which at the first are fed with milke doe afterwards take and digest strong meate so from principles in religion we should goe forward vnto perfection in religion growing vp daily more and more in the vnity of faith and of the knowledge of the Sonne of God into a perfect man Adde herevnto the example of our Apostle Psal 3.12 he hauing attained vnto a great measure of perfection yet counted not himselfe that hee had attained vnto it but hee followed hard after it that hee might comprehend it and still endeauoured himselfe vnto that which was before In whose example as in a glasse we may see that we are not to rest in any perfection that we can grow vnto in this life but still we are to go forward from perfection to perfection and still to labour to encrease and abound more and more in euery grace wherewith wee are blessed And how should any man thinke othewise considering what enemies we haue which hinder our perfection For can we haue the diuell euer seeking like a roaring Lyon to deuour vs the world laying a thousand baites to deceaue vs our owne flesh as a strong armed man euermore assaulting vs so that our whole liues bee a continuall sharpe warfare vnto vs and yet hope for such perfection in this life that wee neede not striue farther Nay these continually bid vs such battaile that if either wee stand or giue backe wee may quickely take the foyle Still therefore wee must hold on and as long as the Lord continues our life so long we must giue all diligence to abound more and more in euerie grace wherein we stand This then serueth to condemne the miserable corruptions of our times for so it is with vs that a great many of vs rather go backeward and growe worse and worse then better and better Many which seemed to haue begunne in the spirit make an end in the flesh which seemed for a time to haue runne well with the Galathians are with them drawen away with diuers lusts which drowne them in perdition Others of vs pawse at the matter and as if there were danger in euery step farther we stand at a stay and moue not our foote forward But what doe I say that wee stand at a stay Nay indeede and in truth we plainely go backeward for not to go forward in the way of Christianitie is to goe backeward and not to encrease in the graces of Gods spirit is to decrease in them And therefore the iudgement of the Laodiceans because they were not hot was as if they had been cold euen to be spewed out of the Lord his mouth Apoc. 3.16 Others of vs can be content to make a shew of going forward and encreasing in religion and pietie but it is for our aduantage an gaine that vnder a colour of zeale and forwardnesse we may the better compasse our commodities and bring our purposes to passe for we like better of the account that gaine should bee godlinesse then that godlinesse should be gaine and againe we will make of a shew of godlinesse The least number by farre is of them that hauing begun well doe in their soules labour after perfection that they may abound more and more in the grace wherein they stand But let our care beloued be to be of this number Let vs so striue after perfection that we may daily grow from perfection to perfection till we become perfect men in Christ Iesus Let vs continually pray with the Apostles Lord encrease our faith and let vs labour by all holy meanes of hearing the word preached and reuerent vse of the blessed Sacrament to growe more and more in faith Let vs pray with the Prophet Psal 68 28. Stablish the thing O God that thou hast wrought in vs and let vs labour to bee daily more and more grounded stablished in euery grace that the Lord hath wrought in vs. And if alreadie we do thus let vs comfort our selues in this that we doe as we ought and let vs hold on our good course vnto the end The third thing which here I note is that the Apostle prayeth that their loue might abound more and more their loue towards God their loue one towards another their loue towards the poore Saints and afflicted members of Christ Iesus Whence I obserue that in all Christians this must bee a continuall care that they may abound alwaies more and more in loue towards God in loue one towards another and in loue towards the poore Saints and afflicted members of Christ Iesus For first touching the loue of God how can we loue him enough who so loued vs euen when we were enemies vnto him that hee sent his onely begotten sonne into the world to suffer death for vs that we might liue through him This was loue passing the loue of women and how should wee loue him that thus loued vs first Sure our care can neuer bee enough that still wee may more and more abound in loue towards him Againe touching the loue one of another we see how the Apostle prayeth for the Thessalonians saying The Lord encrease you 1 Thess 3.12 and make you to abound in loue one towards another and towards all men Which his prayer for them was a plaine signification of that care which was behoouefull to be in them namely that they might encrease and abound daily more and more in mutuall loue one towards another and not in them onely but in vs also vnto whose edification and instruction those things were plainely written Also touching our loue towards the poore Saints and afflicted members of Christ Iesus we see how the Apostle presseth and vrgeth the Corinthians 2 Cor. 8. and in them vs therevnto commending their good
by the merits of them chalenge heauen vnto themselues But if the person of the poore Publican better beseemeth vs of whom it is said 13. that he did not so much as lift vp his eyes vnto heauen but smote his breast saying O God be mercifull to me a sinner We must not be puft vp with the vaine opinion of the worth of our works how good soeuer they seeme to be but we must runne on the race that is set before vs with feare and trembling As holinesse so humblenesse and reuerence becommeth the house of God which wee are if wee beleeue aright in the Sonne of God Pro. 14.16 and so liue as he hath commanded A wise man feareth and departeth from euill but a foole rageth and is carelesse saith Salomon Whereby he teacheth vs that a reuerent feare of Gods Maiestie is a notable meanes to make a good man to auoid sinne Passe the time therefore I beseech you of your dwelling here in feare and walke in those good workes which God hath ordained you to walke in with feare and trembling with feare I say and trembling both in regard of the maiestie of God whose eyes alwayes behold vs lest you displease him and in regard of the wicked whose eyes are prying into whatsoeuer wee doe that they may haue no aduantage against you Grieue not the holy spirit either by carnall securitie and carelesnesse to doe that good which yee should or by vaine and proud presumption of the worth of that good which yee doe but walke before the Lord as becommeth the Saints of God with feare and trembling fearing not to doe good and trembling at the good which yee doe lest either not doing that good which yee ought or presuming of that good which yee doe yee displease him who loueth you and in whose loue is life and ioy for euermore And let this be spoken touching the manner how wee ought to walke and to finish our course Now followeth the reason why wee ought thus to walke For it is God which worketh c. This is the reason why wee ought not simply to make an end of our owne saluation but to make an end of our owne saluation with feare and trembling with feare and trembling why For it is God which worketh c. Neither the will nor the deed in any thing well done is from our selues that we should be puffed vp with any pride thereof but from the Lord and therefore when hee guides vs wee should not be secure to follow It is God saith the Apostle that worketh in you both the will the will how not by helping the weaknesse of our will as if being a little holpen by grace it were in vs to will that is good but by sanctifying our corrupt will that whereas before it was wholly and only inclined vnto euill now it loueth and liketh and followeth after that which is good and the deed how by giuing grace to doe that good to the desire whereof hee hath sanctified our will It is then as if the Apostle should thus haue said Walke in well-doing before the Lord but with feare and trembling why for it is not in you either to will or to doe that is good but it is God that first sanctifieth your wils to desire the things that belong vnto your peace to hunger and thirst after righteousnesse to acknowledge and lament your sinnes and the like and afterwards giueth grace to beleeue and to liue according to God in Christ Iesus Whence are many lessons for vs. Here then first that doctrine of free will is vtterly ouerthrowne If wee will or doe any thing that is good it is God that worketh in vs both the will and the deed Whosoeuer therefore shall tell you that wee haue power in our selues to will and to doe that which is good and that wee need only to bee holpen but not wholly assisted by grace beleeue him not For I aske what it is that is left vnto vs when both the will to doe good and the deed it selfe are giuen vs of God If it be God that worketh in vs both the will and desire to doe good and likewise the grace of doing that which is good then what is it that wee can challenge vnto our selues If it had beene said that God is the Alpha and Omega the beginning and the end of euery good thing that wee doe then happily some starting-hole might haue beene found But when it is said that it is God that worketh in vs both to will and to do that which is good out of doubt all power is taken from vs of doing any thing that is good True it is that Adam before his fall had free will to chuse the good and to refuse the euill but by his fall he lost that which in his creation he had euen all free will vnto all the things of the spirit so that till such time as hee bee regenerate by the spirit of God he cannot at all by his owne power vnderstand thinke will or doe any thing that is good but is wholly and only carried to that which is euill and can doe nothing else but sinne lying bound in the chaines of sinne not as a man fettered which hath a desire to be loose but of himselfe naturally willing and desirous so to lie The naturall man saith the Apostle perceiueth not the things of the spirit of God for they are foolishnesse vnto him 1 Cor. 2.14 neither can he know them because they are spiritually discerned Where the Apostle vnderstanding by the naturall man the vnregenerate man whose knowledge and vnderstanding the Lord haâ—h not yet cleared and lightened by his holy spirit plainly sheweth that the vnregenerate man hath none vnderstanding at all in the wayes of God and the things that belong vnto his peace neither can haue till the Lord sanctifie him by his holy spirit changing his corrupt will and working in him both the will and the deed Many Scriptures might be brought for the enlarging and further proofe of this point but by that which hath beene spoken yee see what the truth is in the point namely that it is not in our owne power at all to will or doe that which is good but that it is God which worketh in vs both the will and the deed so that the thing which wee doe is no further good than it is wholly guided and directed by the spirit of God Take heed therefore and beware of such as tell you otherwise than as yee haue now heard and learned that yee be not deceiued by them Secondly hence wee are taught whence all our sufficiencie and all our strength to walke in the wayes of God is euen â—rom God who is the alone author of all goodnesse and the giuer of all blessings What hast thou saith the Apostle that thou hast not receiued To prepare our hearts vnto that which is good Psal 10.17 2 Cor. 3.5 this is from the Lord for he prepareth the
they seeme to be yet may they be as great in Gods fauour and abound as much in the graces of Gods Spirit as thou that hast all things that thine heart can desire And yet what a great fauour ordinarily it is for the inferiour to be admitted to the speech of his superiour Well admitting you both to be alike great in Gods fauour the difference which I find betwixt you is this that if thou be the greater and wealthier thou hast the greater account to make which may not be any cause vnto thee to disdaine thy brother The second point is that they vse their wealth and greatnesse to the glory of God and the good of their brethren For not the hauing but the well vsing of our riches and authoritie c. commendeth vs vnto God and how much soeuer we haue if we vse it not well that which we haue it is no token to vs of his grace and fauour towards vs. Nay if he giue vs riches and honour c. and not withall the grace to vse them as we should they are vnto vs an occasion of falling of falling from God of falling into idolatrie of falling into many foolish and noisome lusts of falling into all the snares of the diuell Hast thou then wealth honor authoritie c They are the blessings of God bestowed vpon thee whosoeuer thou art But wilt thou know whether they be speciall fauours bestowed vpon thee as vpon his deare child Consider then how thou vsest them for so they are and are not speciall fauours vpon thee Whereon if we did so thinke as we should we would not so delight and set our hearts on them as we do but we would think of wel vsing them a great deale more then we do As many therfore as God hath blessed with these things let them studie to glorifie the Lord by them that so they may haue comfort in them as in tokens of his speciall fauour towards them and alwayes remember to reioyce in the Lord as in your chiefest treasure Secondly for such as are abased and in want let this first be a comfort vnto them For this that they are abased and in want that they are hungrie thirstie cold naked reuiled persecuted the like is no token that God hath forsaken them or shut vp his louing kindnesse in displeasure towards them Nay this is the cup that many of the best of Gods Saints haue deeply drunke on before them Let them then comfort themselues in this that thus they are brought into the fellowship of the Saints of God Be it then tribulation or anguish or persecution or famine or nakednes or perill or sword or all these that presse vs let them not be able to separate vs from the loue of God in Christ Iesus our Lord but in all these things let vs be more then conquerours through him that hath loued vs. Whatsoeuer we suffer or want in the world let vs comfort our selues in this that it is the beaten way wherein many of Gods Saints haue walked vnto heauen Secondly let this teach them to bridle their tongues in their talke of them that are gâ—eat and wealthy It is a common fault with them of the meaner sort to say of them that they haue their riches in this world they haue their honour here on earth But we are to know that the Lord hath them that belong vnto him in both sorts of men high and low rich and poore Neither therefore let plentie be a preiudice to them that abound neither let want seeme to priuiledge them that lacke but as euery man beareth his want and vseth his abundance so let him be thought to haue his portion among the righteous Thirdly such as haue experience both of plenty and of want let them hence learne not to stoupe at the one or stumble at the other Let not their wants dismay them nor their abundance exalt them The Lord giueth and the Lord taketh away and his name is still to be blessed Whether therefore we are abased or abound whether we be full or hungrie whether we abound or haue want euerie where and in all things we are to blesse him knowing that all things are according to his will Now giue me leaue in one word to point at one other obseruation from these words In that he saith I can be abased and likewise I can abound c. I obserue a notable patterne of great perfection in a Christian for then we grow to a notable perfection when we can both be abased and abound be full and hungry c. and still be content with the one or the other without murmuring or grudging The philosophers and heathen writers haue talked much of bearing both aduersity and prosperitie patiently and haue set downe good precepts for walking constantly in them both without drouping in aduersitie or swelling in prosperitie But let any man tell me of the best of them that kept that constant course in both not danted with the one nor puft vp with the other Nay in this degree of perfection none of them can but our Apostle must be the patterne for vs to follow after that we may all of vs say with the Apostle I can be abased and I can abound c. Yea this is a thing which we should all of vs know by experience in our selues that we can be abased c. and wherein we should be instructed and taught as in a mysterie of religion to be abased and to abound c. for this is an holy point of Christian knowledge to know to be abased and to abound to be content with either and not to relinquish any Christian duty for either But alas how ignorant are all sorts of men herein In the Clergie what ambitious seeking after the chiefest dignities What heaping of liuings one vpon another benefice vpon benefice prebend vpon prebend of benefices in Commendam vpon Bishopricks In the Temporalty what ioyning of house to house and laying of field to field What prying and prowling into all kinds of commodities What thirsting and gaping still after more more And what is the cause of all We haue not learned both to be full and to be hungrie both to abound and to haue want It may be we can abound but we cannot be abased it may be we can be full but we cannot be hungrie it may be we can away with plenty but not with want This prickes and pinches and is as bitter vnto vs as death but haue we learned to abound and to be full Nay we know not when we abound or when we are full and besides that abundance and fulnesse makes vs wanton and proude and forgetfull of such Christian duties as we ought to performe as might easily haue bene proued if time had giuen leaue Long we then in our soules to grow forward in a good degree of Christian perfection Let vs learne both to be abased and to abound c. Let not abundance or plenty make vs wanton
thanksgiuing vnto God then should it also worke in vs all holy desire and labour to be daily more and more stablished and strengthned in the truth of Christ Iesus and in our fellowship with other Churches in the gospell And yet how wauering are we many of vs and how quickly caried about with euery winde of doctrine by the deceit of men and with craftinesse whereby they lay in waite to deceiue If a runnagate Seminarie that compasseth sea and land to make one of his profession and when he is made makes him twofold more the childe of hell then he himselfe is a sworne-vassall to that man of sinne a disloyall traitor to his Prince an vnnaturall enemy to his country if such a one I say shall with fained words creepe into secret corners amongst vs and glosingly slander the truth of the gospell of Iesus Christ and set abroche his owne damnable heresies how quickly doe we listen vnto them and are led captiue by them Howsoeuer it be with vs it is thus in too too many places But beloued let vs know that whosoeuer transgresseth and abideth not in the doctrine of Christ hath not God 2 Ioh. 9. He that continueth in the doctrine of Christ he hath both the Father and the Sonne If there come any vnto you and bring not this doctrine 10. receiue him not to house neither bid him God speede I know they will tell you they bring the doctrine of Christ vnto you but doe yee as the men of Beraea did Act. 17.11 which are much commended for so doing examine it by the scriptures and search whether it be so and yee shall finde it to be the doctrine of deuills 1 Tim. 4.1 as the Apostle speaketh and as euen by that place it will appeare to be Wherefore beloued brethren as now yee haue fellowship with other Churches in the gospell of Iesus Christ so continue therein Let nothing bee able to remoue you from the truth wherein yee stand but hold fast your good profession vnto the end The third thing which here I note is the Apostles bold and neere and ioyfull approch vnto God in his thanksgiuing vnto God in that he saith I thanke my God Whence I obserue the manner of our thanksgiuing vnto God how we should offer our sacrifice of thanksgiuing vnto him And that is 1. with such assurance of Gods loue in his mercies towards vs as that in our thanksgiuing for them we dare boldly as sonnes say I thanke my God for so shall our sacrifice of thanksgiuing be acceptable vnto God if vpon assurance of his loue we boldly powre out our soules in praise vnto him And therefore the Apostle to the Hebrewes exhorteth Heb. 4 16. saying Let vs go boldly vnto the throne of grace be it in prayer or in thanksgiuing Let vs goe boldly vnto the throne of grace praying and giuing thanks vnto God through Iesus Christ our Lord. 2. Our thanksgiuing should be offered with such willingnesse and cheerefullnesse from our hearts vnto God that we might say I thanke my God So our Apostle in an other place 1 Cor. 14.18 I thanke my God I spake languages more then yee all How cheerefully he openeth his mouth in praise of his God And so shall our thanksgiuing be pleasing vnto God if we offer it from the heart cheerefully for he loueth a cheerefull giuer as of almes vnto the poore Saints so of thanks vnto his name And how can I goe vnto him with greater cheerefullnesse and thanke him then when I go vnto him as to my God and say I thanke my God 3. Our thanksgiuing vnto God should be offered vp with such soule-melting passion and affection that as if we had greater feeling experience in our soules of his goodnes then others and would be neerer him then others we should say I thanke my God for such the Lord loueth best as presse the neerest vnto him and then the sacrifice of praise pleaseth most where the soule is tied the closest vnto his God These are the things in which the manner how we should offer vp our sacrifice of thanksgiuing consisteth namely in faith and full assurance of Gods loue towards vs with all willingnesse and cheerefulnesse from our hearts and with a soule-rauisht affection as of a more then ordinarie feeling-experience of Gods goodnes towards vs. And this manner I take it may bee obserued from this that the Apostle saith I thanke my God Here then that cold and cursorie forme of thanksgiuing which commonly is vsed is vtterly condemned For what doe wee when the Lord hath remembred vs in mercy and done great things for vs I doubt not but there are who in their hearts cheerefully and with their mouthes ioyfully say with the Prophet thou art my God Psal 118.28 and I will thanke thee thou art my God and I will praise thee But a great many of vs like vnto horses and mules which haue no vnderstanding either remember not or regard not to giue God thanks A man may see it daily in many of vs that we come from our beds and from our meales as dogs from their kennels and oxen from their stalls Others of vs haue certaine words of course as to say God be blessed God be thanked I praise God I thanke God which being good words in themselues yet are so coldly and cursorily vttered by vs as that a man may well see they haue their beginning in the lips and their ending in the ayre but neuer pierce the heauens But beloued if we will haue our voice of thanksgiuing to breake thorow the clouds to come vnto the highest we must vse Maries magnificat and say My soule doth magnifie the Lord and my spirit reioyceth in God my Sauiour Luc. 1.46 As therfore it becommeth vs to be thankfull so let vs remember in faith and full assurance of Gods loue towards vs to powre out our soules in thanksgiuing vnto him that so our sacrifâ—â—â— may be acceptable vnto him LECTVRE IV. PHILIP 1. vers 3.4 5. Verse 3. Hauing you in perfit memory 4. Alwaies in all my prayers for all you praying with gladnesse 5. Because of the fellowship which yee haue in the gospell from the first day vnto now NOw farther the Apostle signifieth this reioycing on the Philippians behalfe and his loue towards them by remembring them in all his prayers vnto God and by praying for them with gladnesse when he saith that he hath them in perfect memory alwaies in all his prayers c. It is vsuall with the Apostle in his Epistles as to signifie his thanksgiuing vnto God on their behalfe vnto whom he writeth so to signifie his remembrance of them alwaies in his p ayers But yet here the Apostle signifieth this his remembrance of them in his prayers in more then an vsuall manner In the Epistle to the Romanes to the Colossians the former to the Thessalonians and to Philemon he telleth them to whom he writeth that he maketh
that is not God for then yee forsake God but let your communication be yea yea and nay nay Let not your children or your seruants or your scholars sweare by any thing that is not God lest in stead of performing their promise in their baptisme to forsake the deuill they forsake God Neither let them sweare by the name of God lest by vsing it without reuerence feare they prouoke him to plague them You must all of you know and remember that his name is glorious and fearefull that he is a ielous God and a consuming fire and therefore ye may not thinke or speake of him but with reuerence and humblenesse with feare and trembling To conclude this point He that vseth much swearing saith the sonne of Sirach Eccl. 23.11 shall be filled with wickednes and the plague shall neuer goe from his house and if he sweare in vaine he shall not be innocent but his house shall be full of plagues Accustome not therefore thy mouth to swearing nor take vp for a custome the naming of the holy One 9. 10. for as a seruant which is often punished cannot be without some skarre so hee that sweareth and nameth God continually shall not be vnpunished for such things Haue your faith and your troth with God but let your communication be yea yea and nay nay for whatsoeuer is more then this commeth of euill Pardon my dwelling on this point being so needfull to be spoken of and hauing occasion but seldome to speake of it The second thing which here I note is the thing whereof the Apostle maketh such vehement protestation which is his sincere loue of the Philippians Hee protesteth and taketh God to witnes that he longeth after them all or greatly loueth them all from the very heart roote in Iesus Christ Whence I obserue how the Pastor ought to be affected towards his people and generally one Christian towards another and that is thus the Pastor ought to loue his people and one Christian ought to loue another euen with sincere loue Owe nothing saith the Apostle Râ—m 13.8 to any man but to loue one another Which rule is generall for all Christians and conteineth in it two good instructions the one to flie debt that we should not owe any thing one to another the other to follow after loue that wee should loue one another And writing vnto Timothie more particularly hee noteth the Pastors loue of his people where hee saith 1 Tim. 4.12 Be an ensample vnto them that belieue in word in conuersation in loue in loue I say that as they see your loue to be towards them so their loue may be one towards another euen as the Apostle prayeth for the Thessalonians saying 1 Thess 3.12 The Lord encrease you and make you to abound in loue one towards another and towards all men euen as we do towards you Wherin his loue towards them is signified the loue which should be in the Pastor towards his flocke that as his is towards them so theirs might be one towards another But since there are so many sleights in loue how can Christians shew that they loue one another and Pastors that they loue their people euen with sincere loue that is our loue must be a great loue so great that if we be absent from them whome wee loue we long after them with a longing desire to see them that if we be their Pastors wee may bestowe some spirituall comfort among them and if otherwise that we may performe some duties of loue vnto them Such was our Apostles loue to the Romanes as he witnesseth where he saith Rom. 1.11 that hee longed to see them that he might bestow vpon them some spirituall guift to strengthen them Such also was Epaphroditus loue towards these Philippians as our Apostle witnesseth in the next chapter verse 26. And such was his owne towards them as this place sheweth And such after their example must bee the loue of all Pastors towards their people and of all Christians one towards another if their loue be sincere Yea but such and so great may be their loue one towards another as that they greatly long and desire to see one another and yet their loue be not heartie but full of dissimulation True and therefore a second qualitie is requisite in sincere loue namely that it be without dissimulation euen from the very heart roote Such loue our Apostle requireth in all Christians one towards another Rom. 12.9 saying Let loue bee without dissimulation 1 Pet. 1.22 And so the Apostle Peter saying Loue one another with a pure heart feruently Such was our Apostles loue towards the Philippians louing and longing after them from the very heart roote and such must be the loue of all Pastors towards their people and of all Christians one towards another if their loue bee sincere Yea but yet such and so great may bee their loue one towards another as that they long one after another euen from the very heart roote and yet their loue be not sincere but after the flesh as the manner of many carnall men and worldlings is to loue Gen. 33.3 as we see that Shechems heart claue vnto Dinah True and therefore yet a third qualitie is requisite in sincere loue namely that it be in the Lord euen in Christ Iesus a spirituall holy and sanctified loue in Christ and for him Such was our Apostles loue towards the Thessalonians 1 Thes 2.7 as himselfe witnesseth saying We were gentle among you euen as a Nurse cherisheth her Children Thus being affectioned towards you 8. our good will was to haue dealt vnto you not the Gospell of God onely but also our owne soules because ye were deare vnto vs. And a little after he saith 11. We exhorted you and comforted and besought euery one of you as a father his children And such hee taketh God to witnesse his loue was towards the Philippians And still the precepts runne to loue one another in the Lord and such must be the loue of Pastors towards their people and of Christians one towards another if their loue be sincere they must long after them in their absence from them and that from the very heart roote and that in Iesus Christ If Pastors should examine their loue towards their people and Christians their loue one towards another by this rule how much sincere loue thinke yee would there bee found either in Christians generally or in Pastors particularly For such is mens loue generally that they doe not greatly long after one another to see them if they be absent from them at least not from the verie heart roote or surely not in Christ Iesus Nay be we abâ—ent from them or they from vs we care not whether we â—ee them againe or no but to long after them or to loue â—hem from the very heart roote that we thinke needs not or if we doe it is in some carnall or worldly
beginning and exhorting them by the example of the Macedonians and of our blessed Sauiour to continue and to abound more and more therein But what should farther proofe of this poynt need then this that loue and charitie towards the poore Saints is so often commanded and commended in the holy Scriptures and so greatly rewarded for the oftener that it is commaunded and commended in the holy Scriptures and the more that it is rewarded the more carefull it behooueth vs to be that wee abound therein Thou shalt not harden thine heart Deut. 15 7.11 nor shut thine hand from thy poore brother but thou shalt open thine hand vnto thy brother to thy needy and to thy poore in the land saith the Lord Thou shalt not harden thine heart but open thy bowels of compassion and bee mercifull and louing and tender-hearted towards thy poore brother The like commandement is often giuen in the holy Scripture And what a cōmendation was it generally vnto the Churches of Macedonia that out of their most extreame pouerty they were so richly liberall vnto the poore afflicted Saints and perticularly vnto these Philippians that they communicated to our Apostle in his bands Or what greater reward can be giuen vnto any then is promised vnto them that giue the Saints meate when they are hungrie that giue them drinke when they are thirstie that cloath them when they are naked that visite them when they are sicke that relieue them when they are in prison c. euen a kingdome of glorie In a poynt so cleare many proofes are not needfull For more care is not needfull that we may encrease and abound more and more in faith hope or other grace of the spirit then that wee may abound more and more in loue euen in loue both towards God and towards one another and towards the poore Saints in their affliction and miserie Which serueth to condemne the more then keicolde loue of Christians in our daies To censure any of you so sharpely beloued as if yee loued not God or at least but with a colde loue would seeme it may be hard For all of you loue God and hee that thinketh otherwise is much deceaued But tell me do all of you loue one another It may be that some of you will here yeeld a little 1 Ioh. 4 20. Rom. 12.10 Heb. 13.1 1 Pet. 4.8 And I tell you or rather the holy Ghost telleth you that hee that loueth not his brother whome he hath seene loueth not God whom he hath not seene The Apostles exhortation is Bee affectioned to loue one another with brotherly loue And againe Let brotherly loue continue And againe Aboue all things haue feruent loue amongst you But our often brawlings and diuisions and quarrels and contentions and swellings and discords shew that wee haue not hearkened nor obeyed their counsell so farre haue we been from abounding more and more in loue one towards another And if we doe not loue one another as wee should iudge yee by the former place whether wee loue God as we should Psal 133.1 Behold saith the Prophet how good ioyfull a thing it is brethren to dwell together in vnity Surely in any thing we cannot be liker vnto God then if we loue one another for God is loue and wee by loue are made Gods house 1 Ioh. 4.16 wherein he liketh to dwell For he that dwelleth in loue dwelleth in God and God in him We haue beene too colde in loue one towards another and therefore too colde in loue towards our God Aboue all things let vs haue feruent loue amongst our selues and so shall we be sure that we loue God indeed And as we haue beene too colde in loue one towards another and consequently in loue towards God so can I not much commend our loue towards the poore Saints and afflicted members of Christ Iesus I cannot reprooue you for not abounding more and more in this loue because as yet you do not abound in this loue Through a good and godly statute lately made the poore Saints come not now vnto your doores but through want of reliefe they faint in their houses insomuch that as the children of Israell when their burthen was heauier and their taske greater cryed out vpon Moyses and Aaron saying The Lord looke vpon you and iudge for ye haue made our sauiour to stinke before Pharaoh and his seruants in that ye haue put a sword in their hand to slay vs So they cry out vpon them that were the meanes of this statute saying The Lord looke vpon them that haue done thus vnto vs for they haue made our sauiour to stinke before our brethren and haue put a sword in their hands to slay vs. And where is the cause of this cry Not in the statute for it is as good a statute as could be deuised both for you and them but the cause is in you Ye are well content that they come not to your doores as they were woont but there wanteth in you a willing and readie mind to contribute to their necessities as the statute requireth When some taske or burthen should be leuied vpon you for their maintenance in respect of that reliefe which they were woont to finde at your doores here ye draw back the shoulder and euerie man would giue so little that the statute cannot haue his entendment And thus it is that you haue a sword to kill the poore withall for by the statute they may not come to your doores yet you will not contribute to their maintenance according vnto the statute Beloued open the bowels of your compassion let your loue towards the poore Saints appeare communicate to their affliction miserie and pouerty and as God hath giuen to euerie man so let him giue not grudgingly or of necessitie but willingly and cheerefully They are Gods saints they are members of Christs bodie they are your brethren and many of them it may be as rich in Gods fauour as the most of you and that which yee willingly and cheerefully now giue vnto them shall further your reckoning in the day of Christ Iesus Be therefore ready to giue and glad to distribute laying vp in store for your selues a good foundation against the time to come Let your loue towards God towards one another towards the poore saints of Christ Iesus be manifest vnto all men that they which see your loue may glorifie God on your behalfe So shall yee be loued of loue it selfe and liue for euer where your loue shall haue none end LECTVRE X. PHILIP 1. Verse 9. In knowledge and in all iudgement THe next thing which here I note is that the Apostle praieth that the Philippians may abound more and more in knowledge namely in knowledge of Gods will out of his word Whence I obserue another continuall care necessarie for all Christians and that is that they may abound more and more in the knowledge of Gods will out of his holy word 1 Cor. 14.20
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
this generall wherevnto he exhorteth them are 1. that they haue the same loue that is that they loue the same things in the Lord. 2. That they be of one accord that is that they agree in their wills and desires in the Lord. 3. That they be of one iudgement that is that they agree in the doctrine and truth of Christ Iesus These be the things which he wisheth to be in them that their conuersation may be such as becommeth the Gospell of Christ in generall to be like affectioned in the Lord in speciall to loue the same things in the Lord to agree in their wills and desires in the Lord to agree in the doctrine and truth of Christ Iesus Now the faults which hee wisheth them to be free from are contention vaine-glory and self-selfe-loue noted in the verses following yet so that the countre-poyson of humilitie is therein countre-ballanced and perswaded that nothing be done through contention c. This I take to be the order and meaning of these words thus farre Now let vs see what obseruations we may gather hence for our owne farther vse and instruction If there be therfore any consolation in Christ Iesus In this manner of the Apostles exhortation 1. In generall I note the Apostles vehement obtestation of the Philippians for the embracing of concord loue and humilitie that they may neuer faile from amongst them He mought as hee saith to Philemon haue commaunded them in Christ that which were conuenient Vers 8. Yet hee rather beseecheth them but that hee doth indeed thorowly euen for all the loues sakes vnder heauen if there be any consolation in Christ in them any comfort of loue in them c. Whence I obserue in what manner the Pastors ought to labour to represse such enormities amongst their people as hinder the course of a Christian conuersation they are earnestly to beseech them euen as if they desired no other recompence of their labors and trauels amongst them then this that such and such contentions might be taken vp such and such disorders might bee reformed such and such Christian pietie might bee maintained They are to remember that they are fathers to their flockes as the Apostle calleth himselfe 1 Cor. 4.15 1 Joh. 2.1 and as Iohn also implieth when hee saith my babes little children c. and therefore they are to deale with them as parents with their children Now the father if happily his children be at oddes amongst themselues what doth he He calleth them vnto him hee remembreth them what care hee hath had ouer them what cost hee hath beene at with them what his loue hath beene towards them what his desire hath beene of their good what honour duety reuerence and obedience they owe vnto him and at length entreateth them that if they haue any care of these things if they desire his comfort if they will not bring his life downe vnto the dust with griefe they will be reconciled and liue together as brethren in vnitie Euen so Pastors which are spirituall fathers when their people their children fall to inconueniences which any way breede offence they are to remember them with what care they labour amongst them how they long after their good from the very heart roote in Iesus Christ what continuall mention they make of them in their praiers vnto the Lord what honour againe duetie reuerence and obedience they owe vnto them as vnto them that watch for their soules and at length earnestly to beseech them that if they haue any care of these things if they desire his continuance with comfort amongst them if they wish that he may giue vp his accounts for them in that day with ioy not with griefe then they will reforme such and such disorders liue in such and such sort as becommeth the Gospell of Christ Iesus Our Apostle dealing thus with the Philippians in this place hath therein left a patterne for all Pastors that they should so deale with their people as they haue him for example Here it may be you will say that you could like this well that in things conuenient for you Pastors would thus mildly deale with you as parents with their children But forsooth they will rather commaund as Masters ouer seruants and oftentimes threaten the law they will when things are amisse and this yee cannot brooke Will ye then haue vs to beseech you mildly to deale with you as here the Apostle dealt with the Philippians If ye doe not it is because ye are not as were the Philippians Be ye as were the Philippians generally embrace the truth of Christ Iesus bee constant in the faith of Christ Iesus be patient in afflictions for Christ Iesus his sake communicate to the afflictions of the Saints of Christ Iesus loue them that labour amongst you and are euer in the Lord amongst many graces of the spirit let there be but some infirmities of the flesh and see whether we will not beseech you and deale with you as here the Apostle dealt with these Philippians But if ye be like vnto the Galathians vnstable soules caried about with euery winde of doctrine corrupt in iudgement corrupt in manners then yee may looke for it that as Paul sharply rebuked them saying O foolish Galatians who hath bewitched you that yee should not obey the truth Gal. 3.1 so we will learne of him sharply to reproue you This ye must know that we may come vnto you either with a rodde 1 Cor. 4.21 Philem. 8. or in loue and in the spirit of meeknesse that in Christ we may command you that which is conuenient for you euen when for loues sake we rather beseech you If we come then vnto you with a rod or if we commaund you we do that we may doe but ye driue vs vnto it by your inordinate waies and dissolute liues which as cankred sores neede sharpe corrasiues For this is a thing ye heare which we vrge and presse that pastors are to labour to represse such enormities as arise amongst their people in the mildest sort that may be earnestly beseeching them to reform such things as are amisse And againe if we come vnto you for loues sake beseeching you we remit of that wee may doe euen because in all louing kindnesse and meeknesse of the spirit we would reconcile you vnto God and ioyne you vnto the things that belong vnto your peace For therfore we beseech you that by mildnesse we may preuaile in that wherin of right we may command But this withall ye must note that our beseeching of you is to be vnto you as if we commanded you For when the Apostle saith 2 Thes 2.1.2 we beseech you brethren by the comming of our Lord Iesus Christ and by our assembling vnto him that ye be not suddenly moued from your mind c. What else is his beseeching of the Thessalonians but an adiuration of them by these things that they be not troubled about the day of the Lord
my comfort bridle thine inordinate desires flie from that which is euill and doe that is good what cares the people for the comfort of their Pastor in this case or the childe for the comfort of his father or the friend for the comfort of his friend Will any of them for the loue of them that they may bee comforted by them yeeld vnto their holy desires Nay wee loue them not so but whatsoeuer become of their comfort wee will follow our owne wayes If it be so with vs this is verily a fault amongst vs and let vs hereafter so loue the godly whatsoeuer be their place that wee make reckoning of their comfort and in token thereof let vs hearken to such holy aduice as they giue vs. His third argument is If there be any fellowship of the spirit that is if yee be knit together in the bond of one spirit and haue fellowship one with another as members of one body vnder one head then fulfill my ioy c. The ground of which argument is that men knit together in the bond of one spirit are to giue proofe thereof by concord loue and agreemenâ— amongst themselues Whence I obserue that wee are to giue proofe of being knit together in the bond of one spirit by the bond of peace concord and loue amongst our selues Thus where it is said in the Acts of such as were brought to the faith through the Apostles preaching that they beleeued and were baptized as a token and proofe that they were all baptized into one spirit it is also said that they continued together with one accord that they were of one heart and of one soule All that beleeued saith Luke were in one place Act. 2.14 and had all things common 41.46 And they sold their possessions and goods and parted them to all men as euery one had need And they continued daily with one accord in the Temple c. All which things are set downe as tokens and proofes that they were all baptized into one spirit And againe The whole multitude of them that beleeued were of one heart and of one soule that is of one minde will consent and affection whereby they shewed indeed that they were knit together in one spirit and had fellowship one with another as members of one head and therein left vs an example how wee should shew that wee are so knit that wee haue such fellowship What proofe then we giue that we are knit together in one spirit and haue fellowship one with another as members of one body let our contentions discords and diuisions witnesse vnto the world Indeed they doe too too plainly witnesse vnto our faces that herein wee are carnall and walke not as they that are knit together in the fellowship of the spirit But the words following wil giue vs further occasion to speake of this point His fourth argument is If there be any compassion and mercy that is if yee haue any bowels of compassion to shew any mercy vnto mee the Lord his prisoner for your sake fulfill my ioy c. The ground of which argument is that in mercy and compassion towards him the Lord his prisoner for their sake they should at his request fulfill his ioy to be like c. Whence I obserue that the godly requests of Gods Saints afflicted for Christ his sake should moue in vs such bowels of compassion as that wee should gladly hearken and yeeld vnto them Hereupon our Apostle before diuers exhortations and requests which he maketh in his Epistles prefixeth this that hee was prisoner in the Lord prisoner of Iesus Christ I therefore being prisoner in the Lord saith he Eph. 4.1 pray you that yee walke worthy of that vocation whereunto yee are called Where in that he saith I being prisoner in the Lord he thereby implieth that they were the rather to hearken vnto his exhortation because it was the exhortation of him that was prisoner for the Lord his cause And so hee beginneth his Epistle to Philemon thus Paul a prisoner of Iesus Christ implying that Philemon was the rather to hearken and to yeeld to his request for his seruant Onesimus because it was the request of him that was now prisoner for Iesus Christ I omit other places By these yee see how powerfull and effectuall the godly requests of Gods afflicted members ought to be with vs. And it were well that in all places they were so powerfull and effectuall as to stirre vp the very bowels of compassion towards them But are not many in many places rather readie to adde affliction vnto their bonds Would it not now be enough to reiect the requests were they neuer so godly if they should come in the name of the prisoner of the Lord I the prisoner of the Lord pray you that yee reforme the wickednesse of your wayes Indeed wee may well wish in our daies that enioying our libertie we may beseech you in Christ his stead for I feare that if out of our prisons bonds wee should thus write vnto you If there bee any compassion and mercy in you towards mee the Lord his prisoner hearken vnto mee in this that yee be like minded or the like I say I feare mee the mention of our bonds would not much preuaile with you or moue any bowels of compassion in you Well howsoeuer it would it should and I hope it will in all that belong to Christ Iesus And let this suffice to be obserued from the seuerall arguments couched in the manner of the Apostles exhortation Now followeth the matter of the Apostles exhortation which is this in generall that they be like minded Which is not simply proposed but with this motiue prefixed thereunto My ioy though for great cause it be great yet is not full vnlesse yee be like minded Fulfill my ioy that yee be like minded Whence I obserue first that the godly Pastors ioy is to be in the weale of his people whatsoeuer his owne case bee If himselfe bee as Paul here was close in prison bound with chaines and looke for nothing but sentence of death yet if his people be well if they stand fast in the faith hee is to bee glad and reioyce euen in his bonds When our Apostle wrote to Philemon hee was in prison as euen now wee heard yet saith he to him wee haue great ioy and consolation in thy loue because by thee the Saints hearts are comforted So how hard soeuer the Pastors owne case be yet if hee bee a good one hee hath great ioy and consolation in his peoples weale But too too many Pastors wee haue in our day which if themselues be well care not in what case their people bee If they haue the fleece from them their hearts are glad whatsoeuer become of them But such reioycing is not good and shall be bitternesse in the end 2. Hence I obserue that the good Pastors ioy is not to be full so long as any thing is amisse amongst
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
obeyed is called a sacrifice Now what sacrifices be these These be the sacrifices of the new Testament these bee liuely sacrifices and holy and acceptable vnto God and these together with the sacrifice of praise and of the workes of loue are the only sacrifices which now Christians are to offer vnto their God An end of all other sacrifices was then when Christ cried vpon the crosse it is finished These onely remaine and these are our reasonable seruing of God How should not this stirre vp both Pastor and people to doe that they should In the Pastor his burning zeale to giue his life for his people in the people their obedience of faith by the ministery of their Pastors are their holy and Christian sacrifices and their reasonable seruing of God And these sacrifices are now no lesse to be offered by vs in the new Testament then were those sacrifices of beasts and other like things to be offered in the old Testament and surely are farre more acceptable vnto God then were they But I promised only to speak of this in a word Now a word likewise of that that followeth For the same cause c. In these words the Apostle armeth them against sorrow if he should be offered vp vpon the sacrifice of their faith As he would be glad and reioyce with them if their faith should be confirmed by his death so hee would haue them likewise to be glad and reioyce with him if hee by his bloud should seale the testimony of their faith What then must we be glad and reioyce when our best Pastors and teachers are taken from vs Did not the Church well when Steuen was stoned to death Act. 8.2 to make great lamentation for him Yes no doubt they did well and whensoeuer the Church is depriued of any worthy member especially of any worthy Pastor and Teacher there is iust cause of great sorrow And the Apostle alloweth a moderation in lamenting for the dead so that we sorrow not as they that haue no hope 1 Thes 4.13 And it was a part of Iehoiakims plague that he should be buried like an Asse and none to make lamentation for him The meaning then is not that we should reioyce and be glad and not mourne simply at the death of our best Pastors and Teachers but that wee should bee glad and reioyce at the fruite which comes to the Church by their death if they suffer martyrdom for the confirmation of the brethrens faith For seeing their constancie and their cheerefulnesse to seale that truth with their bloud which they taught and preached this should both make vs reioice that God giueth such strength vnto his Saints and likewise confirme vs in the faith of Iesus Christ and further animate vs patiently to endure whatsoeuer tribulations for Christ his sake The Apostle himselfe would not no doubt reioyce simply in his suffering and death but in that onely thereby God should be glorified and Gods children strengthened So we are to reioyce not simply that our Pastors and Teachers are taken by the hands of Tyrants and racked and martyred but in that God vouchsafeth thus to conforme them to the image of his sonne and to make their bloud the seede of the Church so that thereby both the faith of them that are already in the Church is confirmed and others likewise are brought vnto the faith Here only wee are to looke to this caueat that we do not iudge of a martyr only by his suffering but further by the cause of his suffering For not the suffering but the cause of his suffering makes him a Martyr If he suffer death for the testimonie of Christ Iesus his death is well called a martyrdome And in his death we are so to reioyce as already ye haue heard Thus farre of the reasons enforcing obedience to those exhortations which the Apostle inferreth vpon the example of Christ his humility and obedience which the Apostle laid as a most strong and sure ground of his exhortation vnto humblenesse and lowlines of minde LECTVRE XXXIX PHILIP 2. Verse 19.20 And I trust in the Lord Iesus to send Timotheus shortly vnto you that I also may be of good comfort when I know your state c. AND I hope in the Lord Iesus In this latter part of this Chapter the Apostle his desire is to comfort the Philippians and indeed to confirme them that they should not bee troubled though they liued in the middest of a naughty and crooked nation as it appeareth they did ex vers 15. but that they should grow forward from grace vnto grace that when hee should heare of them he might heare of them to his comfort To comfort them therefore he 1. promiseth to send Timothy vnto them a man whom themselues knew to bee a faithfull minister of Christ Iesus and to loue them sincerely 2. He putteth them in hope of his owne comming shortly after vnto them 3. He telleth them that now he sendeth their faithfull minister Epaphroditus vnto them and the causes why By all which things as the Philippians were iustly to be comforted so were they so many caueats to warne them that neither Timothy nor hee nor Epaphroditus might finde any cause of griefe or discomfort amongst them when they should come vnto them In his promise to send Timothy vnto them I note 1. his promise to send him 2. the reason why he sent him rather then any other In his promise 1. I note the holy limitation thereof 2. The promise 3. The end of sending him Touching the 1. Paul doth not absolutely promise to send Timothy vnto them but saith he I hope in the Lord Iesus c. It is to bee vnderstood that at this time when the Apostle wrote these things he was in prison at Rome where Timothy ministred vnto him and serued him in such things as he needed Now it seemes he was in hope shortly to bee deliuered out of prison and then his certaine resolution was first to send Timothy vnto them and then shortly after himselfe to come vnto them But how the Lord would dispose of these things he knew not Onely hee knew that the heart of Nero who had cast him in prison was in the hand of the Lord Iesus to dispose of as seemed best to his godly wisedome and so he loued them that he hoped the Lord Iesus would deliuer him out of prison and bring him vnto them Because therefore he knew not certainely how it would please the Lord to dispose of these things hee doth not absolutely promise to send Timothy vnto them but inasmuch as his loue to them made him to hope the best hee saith I hope in the Lord Iesus c. The lesson which hence wee haue to learne is this in all things whatsoeuer we purpose to doe still to depend vpon the will and pleasure of the Lord Iesus not resolutely to set down this or that will I doe but with these or the like conditions and limitations I
doe being taught by him that seeing the Ministers of the Gospell doe labour and watch for our soules as they that must giue account vnto God for them therefore wee should giue vnto them that portion which is due vnto them for their maintenance and this wee should doe with all cheerefulnesse as vnto the Lord. Now how this dutie towards them is euery where almost neglected they that liue abroad see and know too well for so it is that euery little is now too much for the Minister if he may haue some reasonable portion of that whole which is due vnto him it is thought that he is very well vsed if any thing of his due may be concealed and kept from him it is thought to be very well saued and better so saued then ill spent for so commonly they account of that which they giue vnto the Minister albeit it be not theirs but his which they giue Farre otherwise then it was in the times of greatest ignorance and blindest superstition for then they thought they could not giue enough vnto their Massing Priest and now they thinke they cannot pull enough away from the teaching Minister then they thought euery peny better bestowed then other vpon their Confessor now they thinke euery peny worse bestowed then other vpon their Pastor But it is no new thing to see blinde deuotion sometimes to carry men further then doth sound and sincere religion How ready were the people of Israel to plucke off the golden earings from their eares to giue them vnto Aaron to make a molten calfe withall Exod. 32.3 Iudg. 17.10 How liberall was Micah vnto the Leuite to get him to stay with him to be vnto him a father and a Priest And so it falleth out very often that in time of darknesse and ignorance men are more enflamed towards the Church and Pastors thereof with a blinde zeale then with a true zeale in the cleere light of the Gospell Well let vs know that wee are to giue vnto them that labour amongst vs and watch ouer our soules that which is due vnto them whether it be of maintenance for their liuelihood or of reuerence vnto their persons And for conclusion of this point let that one place of the Apostle serue for both these purposes where hee saith that those Elders especially which labour in the word doctrine are worthy of double honour 1 Tim. 5.17 which is as diuers doe expound it of maintenance for their life and of reuerence vnto their persons They are Gods labourers both labouring for God and â—o bring vs vnto God let vs therefore carry our selues towards them as towardâ— Gods Vice gerents vpon earth giuing vnto them with all cheerefulnes that which is due vnto them as vnto the Lord. And let this suffice touching this that Paul calleth Epaphroditus his companion in labour Againe hee calleth him his fellow-souldier What then Paul or Epaphroditus were they souldiers Went they forth to battell Were not the Leuites and are not the Ministers of the Gospell of Christ Iesus exempted from seruice in warre Is the Minister to labour like an husbandman and besides also to fight as a souldier Yea certainly Paul and Epaphroditus were fellow-souldiers neither are any of the Ministers of Christ exempted from warre but fight they must and souldiers they must be But neither are their weapons carnall wherewithall they must fight neither are the enemies against which they must fight so much flesh and bloud as spirituall wickednesses and the princes of the darknesse of this world They are souldiers to fight with the sword of the spirit against euery high thing that exalteth it selfe against the knowledge of God and to bring into captiuitie euery thought to the obedience of Christ In this then that the Apostle calleth Epaphroditus his fellow-souldier wee are put in minde as of the state of all Christians in generall so of the Ministers of the Gospell in particular namely that the life of all Christians in generall and of the Ministers of the Gospell in particular is nothing else but a continuall warfare wherein wee must still play the souldiers and still fight We looke for a Citie where there shall be no more death no more sorrow no more crying no more paine neither any enemies to fight withall where wee shall triumph ouer euery enemie that hath exalted himselfe against vs and where wee shall raigne and euer bee with the Lord in the kingdome of Christ Iesus for euer and euer But whiles wee are members of the militant Church here vpon earth no man better or worse rich or poore may promise rest vnto himselfe but all must stand vpon their guard and all must alwayes be in a readinesse to fight Iob 7.1 Whereupon Iob calleth the life of man a warfare because together with his life his warfare shall only haue an end And our Sauiour telleth vs that the day hath enough with his owne griefe that is Matt. 6.34 neuer a day of a mans life which brings not griefe enough with it vpon it owne backe Now the enemies which wee haue to fight withall are the world without vs the flesh within vs and the deuill seeking continually like a roaring Lion to deuoure vs none of all which want either will or skill or might to ouerthrow vs vnlesse wee hold fast the reioycing of our hope vnto the end The flesh hath so many sugred baits and deceitfull delights to allure men vnto the enticements thereof that sometimes Dauids and Salomons and men after Gods owne heart cannot auoid the snares thereof but are entangled therewith The world likewise hath so many wayes to deceiue as that euen the Disciples of Christ Iesus cannot auoid it but be deceiued thereby And the deuill so furiously rageth as that the Sonne of God Christ Iesus himselfe cannot auoid his manifold tentations These are those enemies which we haue all of vs to fight withall and these wee shall haue to fight withall so long as wee liue in this flesh and whatsoeuer batterie any of these or all these can lay against our soules wee shall be sure of it whiles wee liue in this world Rom. 7.23 for the flesh euermore rebelleth against the spirit and euer striueth to leade vs captiue vnto the law of sinne which is in our members The world likewise knoweth not the Lord but the amitie of the world is the enmitie of God Ioh. 17.25 Iam. 1 4 Ioh. 2.15 1 Pet. 5 8. and if any man loue the world the loue of the Father is not in him The deuill likewise seeketh continually like a roaring Lion whom he may deuoure Nothing to ridde any of vs from the assaults of all these till death and therefore all of vs must bee souldiers and fight against all these as in our baptisme all of vs haue promised so long as wee carry about with vs our earthly house of this Tabernacle And as this is the state of all Christians in generall to liue in
dwelleth the loue of God in him As if the Apostle should haue said Whatsoeuer shew this man makes the loue of God dwels not in him neither he loueth God nor God loueth him Men and brethren what should more stirre you vp vnto this holy worke of releeuing of Gods poore Saints a thing so needfull now to be vrged and pressed what I say should more stirre you vp vnto it then this which hath already beene said It is a worke of Christ which Christ commandeth which hee loueth and liketh which Christ highly rewardeth and vnmercifulnesse to the poore he hateth and detesteth As euery man therefore wisheth in his heart so let him giue vnto the poore Saints not grudgingly or of necessitie for God loueth a cheerefull giuer 2 Cor. 9.7 If it be a worke of Christ it well beseemeth thee if thou be a Christian if he haue commanded it it stands thee vpon to obey it if he loue and like it thou hast great cause to moue thee to it if for his mercies sake he reward it thou hast great reason to be occupied in it and if he so hate the neglect of it it behoueth thee not to be negligent in it As therefore euery man hath receiued of the Lord so let him be ready to giue according to that he hath Hee that hath mercy on the poore Pro. 19.17 lendeth vnto the Lord and the Lord will recompence him that which hee hath giuen And blessed is hee saith Dauid Psal 41.1 that considereth the poore and needie the Lord shall deliuer him in the time of trouble Consider what I say and the Lord giue you a â—ight vnderstanding in all things and fill your hearts full of all knowledge that yee may abound in euery good vnto the glory of God the Father to whom with the Sonne and the holy Ghost c. Laus omnis soli Deo THE THIRD CHAPTER LECTVRE XLVIII PHILIP 3. Vers 1.2 Moreouer my brethren reioyce in the Lord. It grieueth me not to write the same things vnto you and for you it is a sure c. THe holy Apostle hauing in the first chapter of this Epistle first signified his good minde towards the Philippians by retaining them in perfect memorie by his longing after them all from the very heart roote in Iesus Christ and by his praying for them and hauing afterward exhorted them that they should not shrinke for his imprisonment because thereby the Gospell was confirmed and not diminished In the second Chapter as we haue heard he first exhorted them vnto humility that putting apart all contention and vaine glory they would haue euen the same minde that was in Christ Iesus who being God humbled himselfe to be man and became obedient to the death euen the death of the Crosse and was therefore highly exalted c. 2. Hauing grounded certaine exhortations vpon that example of Christ his humilitie and obedience as 1. That they would runne forward in that race of righteousnesse wherein God had freely placed them through Iesus Christ making an end of their saluation with feare and trembling and then that they would doe all things with their neighbours without murmuring and reasonings that they might be blamelesse and pure and the sonnes of God c. The Apostle I say hauing grounded these exhortations vpon that example of Christ his humilitie and obedience 2. For their comfort and confirmation against certaine false Apostles crept in amongst them hee both promised to send Timothy shortly vnto them and likewise that himselfe would shortly after that come vnto them and besides sent their Minister Epaphroditus presently vnto them Now in this 3. Chapter the Apostle instructeth the Philippians in the things wherein the false Apostles laboured to seduce them and so armeth the Philippians against them till his comming vnto them by confuting that false doctrine which they deliuered The doctrine which the false Apostles deliuered was that not Christ alone and faith in his name but circumcision also and the workes of the law were necessarie vnto iustification and saluation Which doctrine the Apostle doth at large confute in the Epistle to the Galathians because they had suffered themselues to be seduced and bewitched by it But here because the Philippians had manfully withstood it and giuen it no place amongst them the Apostle very briefly confuteth it and proueth that our righteousnesse is onely by Christ and faith in his name not at all by the works of the Law The principall parts of this Chapâ—er are three 1. He exhorteth them to beware of false Teachers verse 2. and instructeth them in that truth which the false Apostles gainesay vers 3. 2. The Apostle proposeth himselfe as an imbracer of that truth touching mans righteousnesse which they were to embrace à vers 4. ad 15. Lastly hee exhorteth them to embrace and hold fast the same truth with him and to walke as they haue him for an ensample from vers 15. to the end of the Chapter Now before he come to the handling of any of these principall parts 1. He setteth downe this exhortation reioyce in the Lord as a conclusion of that which went before as a ground of that which followeth 2. He excuseth hâ—mselfe for writing now the same things by epistle which before he had taught them by word of mouth That the exhortation is set downe partly by way of conclusion of that which he had spoken before may appeare by the entrance vnto it in that he saith Moreouer c. For it is as if the Apostle had thus said hitherto ye haue been full of heauines partly for my bonds and imprisonment Phil. 1.12.14 partly for Epaphroditus your minister his sicknes Now for my bonds they â—s I haue told you haue turned rather to the furthering of the Gospell inasmuch as many of the brethren in the Lord are boldned through my bonds to speake the word and now so it is that I am in good hope shortly to be deliuered from my bonds and to come vnto you Again for Epaphroditus God hath had mercy vpon him and now he is returned vnto you in good and perfect health What therefore now remaineth my brethren but that ye be glad and reioyce in the Lord in the Lord I say whom before I haue described vnto you in that Lord who being in the forme of God thought it no robberie to be equall with God yet made himselfe of no reputation and tooke on him the forme of a seruant c. Reioyce for that there is no other cause but that ye should reioyce but reioice in the Lord who became man for you died for your sinnes rose againe for your iustification setteth at the right hand of God to make request for you vnto whom euery knee in that day shall bowe and confesse that he is the Lord reioyce in him Againe it is partly set downe as a ground of that which followeth as if the Apostle should thus haue said I haue already as in a glasse
Namely in the Lord that is in the knowledge and in the faith of Christ Iesus rooted and built in him and stablished in the faith But what meaneth he by this that he saith So continue in the Lord So that is as hitherto ye haue done and as now ye haue bene taught by example in mine owne person renouncing all confidence in the flesh counting all mans righteousnesse by any workes whatsoeuer but losse and dung and reioycing onely in Christ Iesus so continue and perseuere in the Lord rooted and built in him and stablished in the faith do this ye beloued in the best bond of loue And let this be spoken touching the points of this generall exhortation and the meaning of the words Now let vs gather hence some notes for our further vse The first thing which I note is from the kind and louing termes wherein the Apostle writes vnto the Philippians He exhorts them vnto perseuerance in the knowledge and faith of Christ Iesus but in such a tender and louing maner as that therein he bewrays a most kind and louing affection towards them saying my brethren beloued and longed for c. And so in his second exhortation in ver 2. he prayeth Euodias and beseecheth Syntyche and likewise in his third exhortation in vers 3. he beseecheth his faithfull yoke-fellow Whence I obserue a necessarie dutie for the Minister of the Gospell which is to be so tenderly affected towards his people as that in all kind and louing maner he labour to win them vnto that which is good and to weane them from that which is euil His people should not be kept strait in his bowels but should haue a large roome in his heart so that whether he write or speake vnto them it may appeare that it is out of his loue and tender affection towards them Thus our Apostle professeth in plaine speech that he was affected towards the Corinthians where he saith O Corinthians our mouth is open vnto you our heart is made large 2. Cor. 6.11 ye are not kept strait in vs. And this affection both our Apostle and the rest of the Apostles bewray alwayes in all their Epistles instructing them to whom they wrote as in the wholesome word of truth so in all meeknesse of spirit and mildnesse of speech Rom. 12.1 as from a loue most vnfained and Christian I beseech you saith our Apostle to the Romanes brethren by the mercies of God Iam. 1.19 and in like sort in all his Epistles Iames My deare brethren let euery man be swift to heare slow to speake and slow to wrath 1. Pet. 2.11 Peter Dearely beloued I beseech you as pilgrims and stranger abstaine from fleshly lusts which fight against the soule Iohn My babes 1. Ioh. 2.1 my litle children I write vnto you that ye sin not And Iude Ye beloued Iude 17. remember the words which were spoken before of the Apostles of our Lord Iesus Christ These were their bowels of loue towards their brethren in Christ and in such bowels of loue should the Ministers of the Gospell after their example deale with their people exhorting them and admonishing them with all patience long suffering and in all loue vnto them leading them forth besides the waters of comfort which may spring vp in them into euerlasting life It may be that here some wil say O we should like this wel if the Ministers of the Gospell would do thus but some of them are so sharpe that they seeme to forget that they are Ministers of the Gospel at least they remember not this dutie Why because they are sharpe and come with a rod Is it an argument against the father of the bodie that he loues not his child because he sometimes reproues him and sometimes punisheth him with the rod Or is it no argument against the father of the bodie and shall it be an argument against such fathers as beget you in Christ Iesus through the Gospell Againe did not those holy Apostles that came in such a spirit of meeknesse as we haue heard come also somtimes with a rod The proofes are so pregnant that I thinke none will doubt of it as neither of this that their coming with a rod was in great loue Againe did not the same God that came to Eliah onely in a soft and still voice come vnto Corah Dathan and Abiram in the earthquake and vnto Nadab and Abihu in the fire Againe are there not in our congregations some such as had need to be wounded as well as some such as had need to be healed And if we loue both must we not bring with vs both oile and vineger Both sharpnesse and meeknesse in their due places are needfull and a wise discretion in them both is most needfull and in both the wise Minister sheweth forth the bowels of his loue Indeed the termes of loue are different when we come with a rod and when we come in the spirit of meeknesse Wil ye then that we come vnto you in these terms of loue which our Apostle here vseth of my brethren beloued and longed for Here then is also a necessary dutie for you that ye be our ioy and our crowne that so vnto the rest we may with the Apostle adde these also my ioy and my crowne Ye by receiuing the wholsome word of truth which is able to saue your soules and by bringing forth the fruites thereof in a sober righteous and godly life in this present world should be the matter of our reioycing ouer you in Christ Iesus So was the elect Ladie vnto whom Iohn wrote his second Epistle as he witnesseth saying I reioyced greatly 2. Ioh 4. that I found of thy children walking in the truth as we haue receiued a commandement of the Father So was Gaius vnto whom Iohn wrote his third Epistle as he witnesseth saying I reioyced greatly when the brethren came 3. Ioh. 3. and testified of the truth that is in thee how thou walkest in the truth I haue no greater ioy then this 4. to heare that my sonnes walke in veritie So was Philemon vnto Paul as he witnesseth saying Philem. 7. We haue great ioy and consolation in thy loue because by thee the Saints are comforted And so was Timothy vnto the same Apostle the reioycing of his heart because he continued in the things which he had learned So herein should ye fulfill our ioy that ye suffer the word of the Lord to dwell in you plenteously that ye and your children walke in the truth as ye haue bene taught in Christ Iesus that your faith groweth exceedingly and that the loue of euery one of you aboundeth towards another And as thus ye should be our ioy so should ye also be our crowne Ye by your faith in Christ Iesus and by your loue towards all Saints and by your growing vp in all things into him which is your head that is Christ by the worke of our ministerie should
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
Tim. 3.2.3 as selfe-louers couetous boasters proud cursed speakers men disobedient to parents vnholy without naturall affection truce breakers c. And yet how many are there that would be loth to be reckoned among the worst which are as vnthankfull as the most Whose fault soeuer it be it is a foule fault and one that includes all Let vs beware of it and let our thankful mind be knowne to all that any way deserue well of vs. Secondly in that the Apostle saith that he reioyced in the Lord greatly for their care for him I note that the Apostles reioycing was not so much for the bountifulnes of their gift but especially for that the Lord by his Spirit had enlarged their hearts to a Christian care ouer him Whence I obserue this lesson for vs that when any do relieue vs being in prison pouertie need sicknesse or any other aduersitie we are not so much to reioyce in the gift by which we are relieued but especially we ought to reioyce in the Lord for that he hath vouchsafed to touch their hearts with a godly feeling of our wants and a Christian care to supply our wants Thankfulnes vnto them is beseeming and requisite as before we heard but our speciall care should be to lift vp our eyes vnto the Lord and to reioyce in him For he it is that openeth the bowels of compassion toucheth with a tender commiseration of their poore and needie distressed brethren the hearts of them that are enriched with greater sufficiencie And therefore our Apostle in many of his Epistles vsually thanketh God as for their faith in Christ Iesus so for their loue towards all Saints Col. 1.3.4 We giue thankes to God euen the Father of our Lord Iesus Christ saith the Apostle in the next Epistle since we heard of your faith in Christ Iesus and of your loue towards all Saints And he tels the Corinthians that their liberalitie causeth thanksgiuing vnto God 2. Cor. 9.11 God being therefore to be blessed because he openeth the Saints hearts to relieue the necessities of the poore Saints First therefore let me beseech you beloued euen in the bowels of Christ Iesus to giue your poore and distressed brethren cause to reioyce in the Lord greatly for your care ouer them A godly and Christian care of late hath bene taken by the whole States of the land assembled in Parliament for the prouision of the poore and we are all of vs to reioyce in the Lord greatly for it that he put into their mind such an holy care Put ye now on tender mercie and compassion and let your care likewise be shewed this way by a chearfull giuing towards the reliefe of your poore brethren so much as shal be thought meete for you that the backes and bellies of your poore brethren may blesse you and reioyce in the Lord for you If ye shall find in your selues a willing chearfulnesse this way know that it is the Lord that hath opened your hearts stirred vp the bowels of compassion within you and looke whatsoeuer he giues the Lord shal recompence it into his bosome Prou. 19.17 For so it is written He that hath mercie on the poore lendeth to the Lord and he will recompence him that which he hath giuen But if ye shall grudge to set forward so good a worke and think euery litle too much that is required of you to that purpose know that the Lord hath yet hardened your hearts and shut vp all bowels of compassion within you and as now the poore crie and ye heare not so the day shall come wherein ye shall crie 21.13 and not be heard For so it is written He that stoppeth his eares at the crying of the poore he shall also crie and not be heard As euery man therfore hath receiued so let him giue and that chearfully 2. Cor. 9.7 For God loueth a chearfull giuer So shall the loines of the poore blesse you so shall they reioyce in the Lord greatly for you and so shall the Lord make all his graces to abound towards you Secondly let me exhort them of the poorer sort to learne to reioyce in the Lord for the care which he stirreth vp in their brethren for them It is too too commonly seene in many of you that as ye want the wealth of the world so ye want also the grace of God Ye sit and beg almes and reliefe If ye haue it not ye murmure and grudge oftentimes ye banne and curse if ye haue it some of you take it and go your wayes and there is an end others of you say some formal words from the teeth forward but who is he or where is he that hauing receiued reliefe lifteth vp his eyes vnto the Lord and reioyceth in him for that it hath pleased him to worke in their brethren such a Christian care ouer them Who is he or where is he that being sent away without reliefe lifteth vp his eyes vnto the Lord and prayeth vnto him that it will please him to increase their brethrens care ouer them and to giue them bowels of compassion towards them without murmuring or grudging at them Thus should ye do and then surely the hearts of many that are yet hardened would be opened towards you Learne therefore as to be thankfull towards your brethren for their care ouer you so principally to thanke the Lord and to reioyce in him for the care which he stirreth vp in them for you Learne to thinke on him to blesse him to reioyce in him more then any great many of you do Looke not onely to the reliefe which ye receiue but looke vnto the Lord whose worke it is to incline mens hearts to relieue you Thus shall he be well pleased and thus shall he incline men more and more to relieue you LECTVRE LXXXVIII PHILIP 4. Verse 10. Now I reioyce in the Lord greatly that now at the last ye are reuiued againe to care for me wherein notwithstanding ye were carefull but ye lacked oportunitie THe next thing which I noted in these words was the Philippians slacknesse to care for some time for the Apostle For in that he saith I reioyce c. that now at last ye are reuiued c. he implieth that their care had for some time slacked towards him the word here vsed being borrowed from trees which seeming in Winter to be dead flourish againe in the Spring and hauing in it this similitude that as trees which in Winter seeme to be dead and withered flourish and grow greene againe in the Spring so their care which for a time languished and decayed now againe reuiued and quickened in them Whence I obserue this lesson for our learning that euen in the faithfull and dearest children of God loue and charitie and other good graces of Gods Spirit are not alwayes alike orient and eminent not alwayes alike manifest and apparent but sometimes they languish and decay and are as if they were not Gen
hath seized vpon you and stir vp euery good grace of God in you Quench not the Spirit that is within you but striue to grow vp in grace and euery good gift of the Spirit Is your loue towards Gods Saints abated in you Rom. 12.9 Hearken to the Apostle Be affectioned to loue one another with brotherly loue and let your loue be without dissimulation and pray alwayes vnto the strong God of your saluation that your loue may abound daily towards all Saints Yea whatsoeuer good grace is decayed in you giue all diligence that it may be reuiued in you and labour thereunto by all prayer and supplication in the spirit The last thing which I noted in these words of the Apostle was the Apostles excuse of the Philippians slackenesse to care for him For in that he saith Wherein notwithstanding ye were carefull but ye lacked oportunitie he interpreteth their slacknesse to care for him to proceed not from want of good will towards him but from want of oportunitie to send vnto him that which they desired Whence I obserue this lesson for vs that we are not alwayes sharply to censure the languishing of our brethren in faith loue or other vertue but rather charitably to iudge of them and so much as in a good conscience we may to salue and excuse them by a kinde and fauourable interpretation Not the best but they haue their infirmities through which sometimes they so fall that they seeme almost to be dead as already we haue heard both omitting to do such things as they should do and committing such things as they should not do but many causes there may be of such failing in the performance of Christian dutie A defect there may be of zeale yet proceeding rather from feare of disturbing the peace of the Church then from want of enflamed desire to see the house of the Lord wall roofe builded vp in perfect beautie A defect there may be of charitie yet proceeding rather from want of oportunitie then from want of will to performe that dutie And so in other things causes sometimes may be presumed to be of such and such faults which may excuse the faults And therefore we are charitably to iudge of the faults of our brethren and rather in charitie presume of that excuse for them which may be alledged then by sharpe censure to condemne them whom the Lord hath not condemned Where yet we must haue these caueats first that we denie not that to be euill which is euill that to be sinne which is sinne as they do that denie Abraham to haue lied when he said of Sarah She is my sister that deny Ioseph to haue sworne when so often he protested vnto his brethren by the life of Pharaoh that denie Peter to haue sinned at the least mortally when Paul withstood him to his face and they likewise that say of pride it is cleanlinesse of couetousnesse it is thrift of deceit and fraud it is wisedome of hypocrisie it is curteous humanitie of lasciuious wantonnesse it is requisite cheerefulnesse and the like For this is not charitably to beare with a fault charitie being as not suspicious so not foolish to denie that to be euill which is euill neyther is it to excuse but onely by a lie The second caueat is that we do not farther excuse the faults and infirmities of any then in a good conscience we may For if through fauour or affection or how else soeuer we do so what good soeuer we shall do thereby vnto others surely we shall do great wrong vnto our owne soules and howsoeuer haply we brooke it for a time Prou. 15.15 yet in the end shall it sting like a Serpent A good conscience is a continuall feast But if in any mans behalfe or to any purpose we shall do more then in a good conscience we may the end thereof will be bitter as gall and wormwood Here then are three sorts of men to be reproued and condemned first such as vpon euerie slip of their brethren and euery blemish wherwith they can be tainted are ready sharply to censure them and by their censure to condemne them whom the Lord hath not condemned Rom. 14.4 Who art thou saith the Apostle that condemnest another mans seruant he standeth or falleth to his owne master 2.1 Yea and in that that thou iudgest another thou condemnest thy selfe for thou that iudgest doest euen the same things or the like that thou condemnest in others Let vs not therefore be hastie to censure or condemne one another for euery fault but let vs beare one with anothers infirmities Let vs iudge of our brethren after the rule of charitie euen as we would haue others to iudge of vs when we fall through infirmitie There is one that iudgeth both them and vs let vs commit all iudgement vnto him that iudgeth righteously and in the meane time thinke rather the best then the worst as charitie bids vs then as our sence might leade vs. Secondly here are to be reproued and condemned such as with too too light and slight termes passe ouer notorious and grosse faults For a generation of men there is that to the end forsooth that they may seeme charitable in their iudgements towards their brethren speake good of that which plainly is euill and interprete that vnto the best which in plaine euidence is sinfull and wicked What must charitie be a foole As she is not suspicious so she is not foolish as she will not easily thinke the worst so she will not suffer her selfe to be abused For if when a man should be present at the Sermon he be ordinarily bowling or carding or drinking must I in charitie thinke that he hath necessarie occasions of absence Or when a man willingly and wittingly runs himselfe vpon the rockes by breaking the wholesome Lawes of God or of man am I vncharitable if I interprete not his actions vnto the best Nay rather he misdeemeth of charitie that so thinketh and this will commonly if it be marked fall out to be true that he that so vrgeth a charitable iudgement touching such things and such men as offend these and the like wayes will be most vncharitable in his iudgement touching the best men and the best things As therefore we are not too sharply to censure the falls of our brethren lest we offend against the rule of charitie so let vs take heede lest vpon a foolish conceit of charity we think well of that which indeed is euill and soothe them vp in their sinnes whose sins were to be reproued As the Preacher saith Eccl. 7.18.19 Be not thou iust ouermuch And againe Be not thou wicked ouermuch so I say let vs not too sharply censure the faults of our brethren and againe let vs not too lightly passe ouer grosse and notorious faults let vs keep the rule of charity in iudging our brethren and againe let vs not to seeme charitable thinke of grosse faults as small or no
in the end of his Letters and Epistles he should so be censured and traduced as now those are that therein follow his example The second thing which hence I obserue is that as all Christians generally so all Ministers of the Gospell in particular should write and speake vnto and account one of an other as brethren For as this is true in generall that we haue all one God for our Father that we are all begotten by the immortall seede of one God in one wombe of the Church that we are all baptized into one bodie and haue bene all made to drinke into one spirit that we are all adopted vnto the same inheritance by the same Spirit through Iesus Christ and therefore are all brethren in Christ Iesus so is it also true in all the Ministers of the Gospell of Christ Iesus that we all build the same house we all preach the same Gospell we are all called to the dispensation of the same mysteries we all seeke the glorie of the same kingdome and we are all shepheards and bishops vnder the chiefe Shepheard and Bishop of our soules Christ Iesus Howsoeuer therefore in degree we go one before another yet should we vse and intreate one another as brethren A good note as for all Christians in generall so for such in the Ministerie as in gifts or degree are before others of their calling A better example then this of the Apostle they cannot follow to be so affectioned towards their inferiors as it appeareth our Apostle was and in all kindnesse to intreate as brethren them that labour with them in the Gospel as it appeareth our Apostle did It followeth All the Saints c. Here he remembreth the salutations of all the rest of the Saints that were at Rome vnto them All the Saints salute you to wit all the rest of the Saints that labour not in the Gospel and most of all they which are of Caesars houshold he vnderstandeth some of Neroes Court which did embrace the truth Which salutation the Apostle no doubt addeth for the ioy and comfort of the Philippians that when they should heare that not only all the Saints at Rome saluted them but the some of the Emperours Court which had embraced the truth saluted them yea and were as forward as the best in saluting them Whence I obserue that the Lord in mercie sometimes in the Courts of wicked Princes raiseth vp faithfull children vnto Abraham and causeth his truth to be loued and embraced and professed euen of their Courtiers What a cruell tyrant and wicked persecutor of Christians Nero was the Ecclesiasticall stories mention He was the beginner of all those wicked persecutions vnder those ten cruell tyrants in the Primitiue Church and grew to such a thirsting after bloud that not onely Paul and Peter and many other Christians but his greatest familiars his dearest friends his nearest kinred his brethren his mother his wife were slaine by his most cruell tyranny Yet euen in this cruell tyrants Court the Lord had some that feared him and fauoured the truth Such a one was Ioseph in Pharaoh his Court Ionathan in Saules Court Obadiah in Ahabs Court and Ebedmelech in Zedekiahs Court. And such is his mercie that he will such is his power that he can and such his goodnesse that he doth cause light to shine out of darkenesse and beget children in the faith where the truth is most oppugned Which may teach vs many good lessons As first not to despaire but that where the truth is most oppugned there the Lord hath some that feare him and worship him in truth No place more vnlike to haue friends vnto the truth then Nero his Court and yet there were such And therefore we may hope that euen there where Antichrist vsurpeth his tyrannâ—e the Lord hath his children which bow not the knee to Baall Onely we are to acknowledge the glorious mercie and power of the Lord therein that so wonderfully dealeth for his children and prouideth for his owne glory Secondly this may serue to condemne vs of great backwardlinesse in a Christian resolution of a religious profession In Nero his Court was great danger of present death and cruell torture vnto so many as should embrace and professe the truth of Christ Iesus There the same Paul in prison and many continually butchered and killed for a good profession yet there were such as embraced the truth in their hearts and professed it with their mouthes And how shall not this condemne our irresolute resolution of a religious profession We are in no perill of death or of bonds or imprisonment for making a bold profession of Christian religion Nay it is our honour with our most gracious Prince constantly to maintaine the truth against errour and superstition And yet so cold are we a great many of vs in religion as that a man cannot tell what we are Papists or Protestants and so frozen as that a man would take a many of vs rather to be enemies then friends vnto religion Either we are afraid and dare not make that profession which we should for feare of a day or else to serue the time we make shew of one and are indeed another and so cannot make a good profession Howsoeuer it be so it is that many of vs are of no resolution in religion Well it should not be so but though we were in Nero his Court we should make a good profession and though there were no way for vs but to be cast into the hote fierie fornace yet should we with the three children protest Dan. 3.18 We will not serue thy gods nor worship thy golden image which thou hast made and set vp The grace c. In these words the Apostle shutteth vp all and as it were sealeth his letter with that vsuall prayer which he vseth both in the beginning and in the end almost of all his Epistles Where ye see the thing which he wisheth them is grace which when he calleth The grace of our Lord Iesus Christ he therein noteth whence it is deriued vnto his children By grace he vnderstandeth both the first and second grace both the free fauour of God which is the fountaine of all good things and the good things themselues which flow from that fountaine Now this is called the grace of our Lord Iesus Christ because it is deriued from God by him vnto his children by him I say euen by our Lord vnto whom al power is giuen both in heauen and in earth by our Lord Iesus that saueth his people from their sinnes by our Lord Iesus Christ annointed a King to defend vs a Prophet to teach vs a Priest to offer vp a sacrifice for our sinnes So that the Apostles praier here for the Philippians is ye see that whatsoeuer grace our Lord Iesus Christ hath purchased for his Church may be with them all to fill them with all goodnesse Would ye then know how to pray for all good either vnto Gods Church or any of Gods children Learne of our Apostle and pray that the grace of our Lord Iesus Christ may be with them For herein ye pray both for all spirituall grace in heauenly things vnto them and for all temporall blessings which in his gracious fauour he vouchsafeth for the good of his Church and children being all couched in this The grace of our Lord Iesus Christ Againe would ye know by whom all grace is deriued vnto vs be it spirituall grace or temporall blessing the grace of God whereby he loueth vs or the grace of God whereby his loue is made knowne vnto vs Learne of our Apostle it is by our Lord Iesus Christ for therefore is it called the grace of our Lord Iesus Christ because it is deriued by him vnto vs he hauing reconciled vs vnto God and we with him hauing all things giuen vnto vs. Knowing then the exceeding great riches that we haue in Christ Iesus our Lord let vs alwaies in all things glorifie the name of Christ Iesus and as by him we haue all things so let vs do all things to his glorie Laus omnis soli Deo FINIS
blessings of health wealth strength libertie and the like so farre as he seeth it to be good and needfull for vs. So that in the blessing of grace all these things are giuen as in the cause Now in the blessing of peace are giuen all the good things themselues which proceed from that cause whether they bee spirituall graces or temporall blessings For so I vnderstand and conceiue hereof that in the blessing of peace are giuen all things whatsoeuer are either certaine tokens or probable signes of peace with God So that the spirituall graces of God being certaine tokens of our peace with God and the temporall blessings of God being probable signes thereof as aduersitie and trouble are probable signes vnto man of Gods displeasure euen all these are giuen in the blessing of peace What blessing then of God can wee wish or pray for to our brethren which is not treasured vp in the blessings of grace and peace the one being the fountaine of all good things and the other being the good things themselues the one releasing vs from sinne the other freeing vs from an euill conscience the onely two Fiends that trouble and torment vs Will yee then learne in a briefe and short summe to comprehend whatsoeuer blessing is needful to be praied for for your brethren I think ye will be willing for long praiers either for them or for your selues is very wearisome vnto you pray then for grace and peace vnto them First for grace then for peace for vnto whom grace is giuen peace shall be granted but if grace bee not first peace shall not follow no more then the streames runne where the fountaine is dried vp 2. In this Apostolicall salutation I obserue a most euident testimonie of the Apostles loue towards the Philippians and consequently of their loue toward their brethren that vse it For beloued how can I giue a better testimonie of my loue towards you then if with the Apostle I say vnto you Grace be with you and peace from God our Father c. Can I pray better for you then when I pray that the grace of God may abound towards you that the loue of God in Christ Iesus may be manifest in you Can I wish you better then when I wish that you may haue peace with God peace within your selues peace one with another Can I desire better things at the hands of God for you then that the grace of God may continually preuent and follow you and that thence all spirituall graces and temporall blessings may be ministred vnto you both for this life and that that is to come Or can mine affection of loue bee more enflamed towards you then when thus I poure out my soule for you that so by grace ye may be released from sinne and the punishment thereof and by peace from the pitifull throbbes of a tormenting conscience Did not Moses and Iosua and Samuel and Dauid and Daniel and the rest of the Prophets thus manifest their loue vnto the people of God by praying for them and wishing all good things vnto them Did not our blessed Sauiour thus shew his loue towards his Apostles and all them that should belieue through their preaching when hee made that long praier for them Ioh. 17. And thus should wee testifie our loue vnto our brethren euen by Christian salutations holy praiers and heartie wishes for grace and peace vnto them from God c. But such testimonies are not now common Nay hee that shall now giue such a testimonie of his loue vnto any of his brethren by such a forme of salutation he shall be sure to be noted for his paines and odiously to be traduced Whereof as I see no reason so neither do I think it meet that this be the forme of salutation whatsoeuer be the subiect and matter of our writing But to let that passe is it not so that there are strifes debates enuyings hatreds contentions and diuisions amongst vs Is it not so that we wound kill one another if not with swords yet with tongues whet like swords fastening lies and slaunders and suspitions one vpon another Is it not so that we rather eate and deuoure one another then wish one an others good yes surely the godly man may now sorrow with Dauid and say woe is me that I am constrained to dwell with Mesech Psal 120.4.5.6 and to haue mine habitation among the tents of Kedar My soule hath long dwelt among them that be enemies vnto peace I labour for peace but when I speake vnto them thereof they make them readie to battell And is it so with vs and can wee say that wee are so affectioned one vnto another as that wee wish grace and peace from God one vnto another Nay well may wee flatter our selues but in truth we cannot say so For as they onely loue God that loue their brethren so they onely wish peace from God vnto their brethren that loue to liue in peace with their brethren Beloued wee are brethren why should we then striue one with another Why then should there be heart-burnings in one against another Rather we should be at peace one with another and wish grace and peace from God one vnto another Thus did the Apostle and herein left an example for vs to follow that as he walked in loue towards all the Saints in Christ Iesus so we also should walke in loue one towards an other Let therefore the same minde bee in vs that was in our Apostle and let vs from our very soules wish grace and peace from God one vnto another Let our greetings be with holy praiers for abundance of al the Lords mercies vnto our brethren and so let vs testifie our louing affection towards them 3. In this Apostolicall salutation I obserue a briefe sum of Christian religion in the vsing whereof we shew forth a most notable testimonie of our faith I can only note the points of Christianitie briefly which it conteineth and must leaue the serious consideration and meditation of them vnto your selues The 1. point is that all blessings whether spirituall graces or temporall blessings bestowed vpon vs are from God the father by Iesus Christ his sonne So also saith the Apostle Iames saying Euery good giuing and euery perfit gift is from aboue Iam. 1.17 and commeth downe from the father of lights with whom is no variablenesse neither shadowing by turning And so wee confesse when we pray for grace and peace whereby all blessings are signified vnto our brethren from God our Father c. His name therefore for euery blessing we haue is to be blessed and praised for euer and that song of Dauid is of all Gods children to be taken vp Praise thou the Lord ô my soule Psal 103. and all that is within me praise his holy name praise the Lord ô my soule and forget not all his benefits c. The second point is that onely God is to be prayed vnto
mention of them alwaies in his prayers But here he tells the Philippians that alwaies in his prayers he hath them all in memory that alwaies in his praiers he hath them all in perfit memory that alwaies he hath them all in perfit memory in all his prayers that in all his prayers he remembreth them with gladnesse each circumstance more then other importing his most carefull remembrance of them in his praiers vnto God that they might continue in that grace wherein they stood in that fellowship which they had with other Churches in the gospell For therefore thanked he God and was glad on the Philippians behalfe because of the fellowship which they had in the gospell from the first day vntill then and therefore he prayed for them that they might continue in that grace and in that fellowship with other Churches in the gospell The first thing then which here I note is that on whose behalfe the Apostle giues such thanks vnto God and is so glad for them also he prayeth Whence I obserue that whatsoeuer graces be bestowed on vs still praier is needfull for vs both that we pray for our selues and that others pray for vs. For neither is any grace so perfit in any neither are all graces so complete and full in any but that both he hath neede of perseuerance and increase in that grace wherein he standeth and to haue other grace supplied which he wanteth Abraham full of blessings yet wanteth a childe and he must pray that he may not goe childlesse Isaac full of blessings Gen. 15.2 yet his wife is barren 25.21 and he must pray vnto the Lord for his wife to make her wombe fruitfull Iacob full of blessings yet he is in danger of Esau his brother and he must pray vnto the Lord 32.11 I pray thee deliuer me out of the hand of my brother from the hand of Esau Neither is any so enriched with all graces but that his requests are to bee shewed vnto God in praier and supplication for the supply of some And as not any are enriched with all graces so not in any is any grace so perfit but that he hath neede to bend the knees of his soule vnto God in humble praier for perseuerance and increase in that grace wherein he standeth Dauids delight in the law of the Lord in his statutes and in his testimonies was as great as a mans could be as himselfe sheweth saying Lord Psal 119.97 what loue haue I vnto thy law all the day long is my studie in it 54. Thy statutes haue beene my songs in the house of my pilgrimage thy testimonies haue I claimed as mine heritage for euer and why they are the very ioy of my heart 111. And yet his prayer is O teach me thy statutes O cause thou me to make much of thy law incline my heart vnto thy testimonies and not vnto couetousnes and as he hath done hee hath left vs an example so to doe be we neuer so zealous of the law of God The Apostles likewise it is like were as strong in the faith as any man is and yet they praied vnto the Lord Luc. 17.5 Lord increase our faith and therein left an example for all the children of God to follow vntill the day of Iesus Christ be they neuer so stablished in the faith Neuer any so zealous of Gods glory and holy worship but he had neede euen in respect of himselfe to pray hallowed be thy name Neuer any had his conversation so much in heauen but that he had still neede to pray thy kingdome come Neuer any mans will so conformed vnto Gods will but that he had still neede to pray thy will be done in earth as it is in heauen Neuer any man so filled with plenteousnesse but that hee had still neede to pray Giue vs this day our daily bread Neuer any mans sinnes so wholy pardoned but that in regard of his continuall slidings he had still neede to pray forgiue vs our trespasses as we forgiue them that trespasse against vs. Neuer any man so freed from tentation and from the deuill but that he had still neede to pray Lead vs not into tentation but deliuer vs from euill And therefore our blessed Sauiour hath appointed this forme to be vsed by all the faithfull vnto what degree of perfection soeuer they be come euen to the end So that whatsoeuer graces be bestowed on vs yet still is prayer needfull for vs. Neither only that we pray for our selues but that others also pray for vs. We are not many of vs better then was Timothy that faithfull seruant of Iesus Christ yet for him Paul powred out prayers night and day 2 Tim. 1.3 and no doubt it was needfull for him We are not the best of vs like vnto Paul that elect vessell of Iesus Christ yet he requested the praiers of the faithfull for him that vtterance might be giuen vnto him Eph 6.19 that he might open his mouth boldly to publish the secret of the gospell and that therein he might speake boldly as he ought to speake He was one that feared not the face of man 20. that kept nothing backe but deliuered his message alwaies faithfully and boldly yet for this grace he thought the praiers of the faithfull needful for him therefore craueth them not only of the Ephesians but likewise of the Colossians in his epistle to them Colos 4.3 Farre therefore be it from vs beloued to say as the manner of some is vnto any of Gods children bestow your praiers where you list I neede not your praiers I care not for your praiers pray for your selfe all your praiers will be little enough for your selfe I will pray for my selfe These be the words not of them that abound with grace but of them that are not taught in the word nor know how much the prayer of a righteous man auaileth if it be feruent Farre likewise be it from vs once to dreame of any such perfection in our selues but that we haue still neede to pray to abound more and more in all grace and in all things daily more and more to grow vp into him which is the head that is Christ For be it our predestination our election our adoption our reconciliation our iustification which are as sure vnto all the sonnes of God as that God is true yet euen in respect of these haue we neede alwaies to pray that the assurance of them may be daily more and more sealed vnto our spirits by the pledge of Gods spirit Againe be it our faith our hope our loue our knowledge our iudgment or the like which are the worke of Gods owne finger in all his children yet in respect of these haue we neede alwaies to pray for continuall increase and all godly growth in them Yea be it whatsoeuer grace wherein we are so stablished that we are sure we cannot finally fall from it yet are we still to
pray for perseuerance therein because he will haue all them so exercised whom he will confirme vnto the end Whatsoeuer graces therefore the Lord hath bestowed vpon vs yet still let vs pray vnto him either for our farther assurance and confirmation or for perseuerance and increase in them Let vs pray for our selues vnto the Lord for euery grace needfull for vs and let vs request to be commended by the faithfull in their praiers vnto God This is our wrestling with the God of Iacob and thus wrestling wee shall surely preuaile Matth. 7.7 for so he hath promised and faithfull is hee thâ—â— hath promised The second thing which I note is that the Apostle in his praiers for the Philippians praied for them all for so he saith that he had them in perfect memory alwaies in all his prayers c. Whence I obserue how in our praiers for the Church we ought to be affected towards it namely that so in our praiers we commend the whole Church vnto God For what though in the Church all bee not knit together in one minde and in one iudgment what though all be not alike forward in acknowledging and embracing the truth what though many things bee done in the Church through contention or vaine glory The Apostle knew well that it was thus in the Church at Philippi as many euidently appeare by sundry places in this his Epistle yet in his praiers vnto God for them he tooke no such notice of these things as that he did seclude any of them out of his praiers vnto God but ioyntly he commended them all in his praiers vnto God Right so we in our praiers for the Church we should not easily take notice of euery contention of euery defect of euery thing that may offend in the Church so to seclude any out of our praiers vnto God but in a Christian affection towards all and in an holy desire for all we should commend the whole Church in our praiers vnto God It was such an ordinarie practise with our Apostle both to giue thanks vnto God for all them to whom he wrote and likewise to pray for them all notwithstanding that many things were amisse amongst them that we are not to doubt but that we are so to doe as we haue the Apostle for an ensample Looke into his Epistles and by the beginning almost of all of them ye shall see that this was his ordinary practise leauing vs therein an ensample that as he did so we should do And the reason is plaine for doth not the Apostle in writing his Epistles vnto the Churches still write as vnto the beloued of God and vnto Saints in Christ Iesus still entituling the whole Church vnto which he wrote vnto these titles without exception of any Or doth the Apostle so and are not we to doe so Or are wee to doe so and not to commend the whole Church in our praiers vnto God The reason I take it inferreth the point and commendeth vnto vs that generall care of commending the whole Church in our praiers vnto God A good lesson and well worthy the learning of many in these our daies for as it fareth more priuately and particularly amongst men so doth it fare more publikely and generally in the Church Amongst men ordinarily euery trifling matter is enough to cut off all loue and friendship amongst vs nay to breed great hatreds and enmities amongst vs nay to set vs at such odds that rather we will banne and curse one another then pray one for another And if wee differ in iudgement one from another about some matters of the Church then nothing on one part but carnall gospellers and time-seruers nothing on another part but sacrilegious persons schismaticall persons troublers of the state and hypocriticall dissemblers nothing but slandering and forging things neuer writ or spoke nothing but such vncharitablenesse as that it may bee feared that on some part there is little praying for the other vnlesse it bee to confound them Neither is it otherwise more publiquely and generalâ—y in the Church if we may iudge by outward appearances Some parts of the Church vnto some seeme to haue so many defects and blemishes so many superstitious rites and ceremonies that they cannot brooke them they cannot abide in them they cannot pray with them I know not whether they doe pray for them And of others other parts of the Church because of their forme of gouernment are so misliked that they cannot with patience heare of them and therefore it is like do not in all their prayers remember them But these and all such might hence be better lessoned and such vncharitablenesse if any such be in them reformed Let vs beloued be otherwise minded Howsoeuer there be things amisse in the Church let vs not seclude any out of our praiers vnto God but let vs commend in our praiers the whole Church vnto God In our praiers vnto God let vs abandon all cogitation either of priuate quarrells one with another or of publike contentions in the Church and let vs pray each for other and all of vs for the whole Church vnto the Lord feruently Let the same minde bee in vs that was in our Apostle and let vs alwaies in all our praiers haue all the saints in Christ Iesus in perfit memory The third thing which here I note is the thing for which the Apostle praied in all his praiers for them and that was the same in substance with that wherefore hee gaue thanks vnto God For as his thanksgiuing vnto GOD on their behalfe was because of the fellowship which they had in the gospell from the first day vntill then so his praiers vnto God for them were that they might continue in that fellowship which they had in the gospell vnto the end Whence I obserue a very materiall point to be remembred in our praiers vnto God both for the whole Church and for our selues which is continuance in the fellowship of the gospell that our Church may continue in that fellowship which it hath with other reformed Churches in the gospell and that we may continue grounded and stablished in the truth wherein we stand Here is indeed principall cause of prostrating our selues before the throne of grace and powring out our soules in praier vnto our God whether we looke vnto the curse in the wanting or vnto the blessing in the enioying of the glorious gospell of Iesus Christ For what greater curse or plague of God could fall vpon vs then that our candlesticke should be remoued from vs that a famine of the word should be sent amongst vs that the gospell of our saluation should be translated from vs to another people The Lord threatning to bring a fearefull iudgment on the Church of Ephesus if they should not repent and returne to their former loue saith Remember from whence thou art fallen and repent Apâ—c 2.5 and doe the first workes or else I will come against thee shortly and will remoue
this purpose then the rest for 1. it is a vision and no thing so done as here is set downe and therefore no cleare argument will hence be drawne Againe here is nothing spoken of the saints in heauen for it is generally agreed vpon that the 24 elders represent the Church militant here on earth whose conversation is in heauen whose golden violls full of sweet odours were their own praiers powred out of faithfull hearts vnto the Lord. Lastly they say that praying one vnto another here on earth to be assisted by their praiers is lawfull therefore praier vnto Saints in heauen is lawfull But to this wee answer 1. that to desire one anothers praiers is warranted by the word which they grant but to request the praiers of the Saints departed hath no warrant in the word howsoeuer they contend the contrary 2. There is no such reason of desiring the praiers of the Saints in heauen as of desiring one anothers praiers for wee know one anothers necessities but they know not our necessities as hath beene proued 3. Our praying one for another to be holpen by their praiers is a godly request to our brethren but no religious invocation of them as by their merits or worthinesse to bee brought into Gods fauour such as is praier vnto Saints And as we are in a Christian sort to giue thanks one vnto another for benefits receiued so are we in a Christian sort to request one anothers praiers But that religious thanksgiuing and that religious invocation whereof we now speake are in no sort due to any but to God So that the Saints departed not knowing what wee say or thinke nor giuing either grace or glory to vs nor any way warranted by the scripturs to haue such honor giuen vnto them we conclude that we are not to pray or to giue thanks to them Nay absolutely we say that it is vtterly vnlawfull to pray or giue thanks to them For 1. praier and thanksgiuing are honors onely due vnto the Lord and therefore he saith Call vpon me in the day of trouble Psal 50. and I will deliuer thee and thou shalt glorifie me praise me giue thanks vnto me Where albeit the word onely be not expressed but it be said Call vpon me as neither it is expressed in Deuteronomie but said thou shalt feare the Lord thy God Deut. 10.20 and thou shalt serue him yet as our Sauiour Christ sheweth that it is there to be vnderstood by his adding of it Matth. 4.10 and saying him onely shalt thou serue so is it plaine that in this place where the Prophet speaketh of the same thing it is vnderstood as if he had said Call vpon me onely and I will deliuer thee and thou shalt glorifie mee onely Therefore it is vtterly vnlawfull either to pray or to giue thanks vnto the Saints vnlesse we will communicate that to others which belongeth vnto him and so make other Gods beside him Exod. 20.3.23 and with him contrary to the commandement 2. It is vnlawfull to beleeue in them which they will grant therefore vnlawfull to pray or to giue thanks vnto them for so it is written How shall they call on him in whom they haue not beleeued Rom. 10.14 3. To pray vnto Saints is iniurious vnto Christ who is ordeined the only mediator betweene God and vs 1 Tim. 2.5 Rom. 8.34 who sitteth at the right hand of God and maketh continuall request for vs Heb. 4.16 Ioh. 16.23 vnto whom we may goe boldly and for whose sake whatsoeuer we aske the Father in his name he giueth it vs. Many other arguments of like weight might here bee brought to the same purpose But these for this time may suffice Neither let any man thinke that because wee thus teach we make not that reckoning of the Saints departed which we ought Yes beloued of the blessed Virgin Mary we say that shee was blessed aboue other women that shee was dearely beloued of God that shee was adorned with excellent gifts and graces of Gods holy spirit and that her memory is to be reuerenced for euer and of all the Saints departed we say that their memory is blessed and that they are to be commended vnto the Church that by their doctrine and examples others may be strengthned in true faith and inflamed to follow true godlinesse yea and that in a generall desire both for vs and for themselues and for all the elect of God they pray that the day of our refreshing were come and that all the people of God were ioyned in one and that their enemies were vanquished and destroyed and farther that it may bee that God sometimes may reueale some things in particular vnto them at his pleasure and as it seemeth good vnto him Onely as the Holy Ghost hath taught vs so wee teach you that in the word is nothing written whereby to proue that they know our affaires in particular that they pray for vs in particular or that they doe any thing for vs in particular and therefore that we are not to pray vnto them or to giue thanks vnto them but onely to the Lord to whom alone that honor is due Giue thanks therefore ô Israel vnto God the Lord in the congregations from the ground of thine heart Psal 68.26 55.17 Pray vnto the Lord as Dauid did euening and morning and at mid-day and that instantly As your occasions are for blessings in good things or deliuerance from euill so let your requests be shewed vnto God in praier and supplication with giuing of thanks Yea in the middest of troubles giue thanks vnto the Lord that ye are not ouercome of them and pray vnto the Lord that he will giue you patience in them And amongst all things giue thanks vnto the Lord for that fellowship which ye haue with other Churches in the gospell and pray vnto the Lord that yee may continue in that grace wherein yee stand through the gospell of your saluation vnto your liues end And I am perswaded As before the Apostle testified his loue toward the Philippians by his reioycing on their behalfe for the grace of God already bestowed on them so now likewise he testifieth his loue towards them by signification of his assured hope of Gods farther mercy towards them in their perseuerance in the same grace vnto the end Where 1. he signifieth his assured hope of their perseuerance vers 6. 2. Hee setteth downe the reason which caused him so assuredly to hope thereof namely their piety and his loue of them v. 7. 3. He maketh earnest protestation of his loue towards them vers 8. For the first the Apostle sheweth his great confidence and assured hope of their perseuerance when he saith I am perswaded of this same thing c. And closely he implieth a reason of his confidence drawne from the constant immutabilitie of God in his doings when hee saith that he which hath begun c. for it is as if hee had thus reasoned
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
they might be blamelesse in the day of our Lord Iesus Christ Whence two doubts may be moued not vnworthy the answering The one is how one man may bee perswaded of another mans perseuerance or saluation what a kinde of perswasion it is which is of anothers perseuerance or saluation The other is whether the Lord performed this worke of the Philippians continuance in the fellowship which they had in the gospell vntill the day of Iesus Christ as the Apostle was perswaded hee would To speake first vnto this latter most lamentable it is but most true it is that in those places where sometimes the name of the Lord was called vpon and the gospell of Christ Iesus freely and sincerely preached not onely at Philippi but in many other Churches which the Apostles had planted in Macedonia and else where there now through the secret but iust iudgement of God barbarous Turcisme and abominable paganisme hath taken possession and holdeth it at his will But as we vnderstand this place of the Apostle so we are to make answer to the doubt for if wee vnderstand the Apostles perswasion to be touching the Church that then presently was at Philippi that the Lord would continue them in the fellowship of the gospell vntill the day of Iesus Christ .i. vntill their death when they should be translated into his kingdome of glory I take it that it may very well be presumed and safely auerred that the Lord performed this worke of the Philippians continuance in the fellowship which they had in the gospell vntill the day of Christ Iesus as the Apostle was perswaded he would for such was their loue and liberalitie towards the Apostle and such their constant abiding in the truth from the first day vntill then that as the Apostle thereupon was perswaded that the Lord would confirme them in that grace wherein they stood vnto their end so wee therevpon may perswade our selues that the Lord did confirme them therein vnto the end But if we vnderstand the Apostles perswasion to be touching the Church successiuely at Philippi that the Lord would continue that Church in all ages in the fellowship of the gospell vntill the day of Iesus Christ .i. vntill his second comming to iudgement then may it seeme that the Apostle failed in his perswasion because of their subiection now a long time vnto the Turke But euen here also it may be said that as when the Apostle wrote the Philippians shined as lights in the middest of a naughty and crooked nation so now also in that hellish thraldome vnto the Turke the Lord hath a Church there though not so eminent as sometimes it was yet a Church For as at the first the Apostles were sent as sheepe in the middest of wolues and as it may be hoped that Christ hath his Church euen in the middest of Romish Egypt so may it also be hoped that hee hath his Church in that heathenish tyrannie of the Turke and euen in the Citie of Philippi But I now rather approue the former answer as better agreeing with the circumstances of this scripture whereby it seemeth that the Apostle speaketh of them that then were at Philippi Now for answer vnto the second doubt which is how one man may be perswaded of another mans perseuerance or saluation wee must vnderstand that there is a threefold perswasion One grounded vpon the testimonie of the spirit vnto our spirit whereby we doe most certainely perswade our selues of whatsoeuer grace is sealed vnto vs by the earnest of the spirit And this perswasion is most certaine but this perswasion we cannot haue of any other but onely of our selues forasmuch as this ariseth of the testimonie of the spirit vnto our spirit Another perswasion there is grounded vpon the constant immutabilitie of God in his doings whereby wee certainely perswade our selues that whatsoeuer good worke God hath begun in vs he will confirme it vnto the end And a third perswasion there is grounded vpon charitie whereby wee perswade our selues of grace where we see obedience to the gospell constant abiding in the truth patience in troubles loue of the brethren and the like Now one man cannot be perswaded of an other mans perseuerance or saluation by the first kinde of perswasion grounded vpon the testimonie of the spirit because no man knoweth what the spirit witnesseth vnto anothers spirit but onely to his owne But both by the second kinde of perswasion grounded vpon the constancie of the Lord and likewise by the third grounded vpon charitie one man may be perswaded of another mans perseuerance or saluation By the first kinde of perswasion the Apostle was perswaded of his owne saluation when he said I am perswaded that neither death Rom. 10.38 nor life nor Angels and so euery one of vs vpon the like ground may perswade our selues of our owne perseuerance and saluation By the second and third kindes of perswasion the Apostle was perswaded of the Philippians perseuerance and saluation as in this place we see and so euery one of vs vpon the like grounds may be perswaded one of anothers perseuerance and saluation The first neuer faileth because the testimonie of Gods spirit whereon it is grounded is euer true The second likewise neuer faileth because Gods purposes are euer vnchangeable and with him is no variablenes neither shadowing by turning The third hath a wonderfull great probability but may faile because it leaneth on the outward fruits of the spirit in man whose heart none knoweth but he that searcheth it The first is not here mentioned the second is mentioned vers 6 and the third hath his ground vers 7. For a full answer then vnto the second doubt we say that one man may be perswaded of another mans perseuerance and saluation both by the second and third kinds of perswasion and farther that of whose perseuerance and saluation we are perswaded by the third kinde of perswasion of his perseuerance and saluation also we are to be perswaded by the second kind of perswasion .i. of whose perseuerance and saluation we may conceiue a good perswasion by the fruits of the spirit in them of them we are certainely to be perswaded that God will neuer leaue them or forsake them but confirme them vnto the end And thus I resolue vpon the reason which the Apostle setteth downe of his perswasion grounded on the constant immutabilitie of God in his doings for what saith the Apostle As it be commeth me saith he c. It becommeth mee saith the Apostle so to iudge of you euen to be perswaded that hee that hath begun this worke in you c. And why did it become him so to iudge so to be perswaded Because saith he I haue you in remembrance because I gladly remember this of you that both in my bands c. .i. that whether I were bound for the gospell or defended the gospell at Nero his barre or confirmed the gospell by my sufferings you all were partakers of my grace
howsoeuer by our owne wills we would auoide bands and troubles for the gospels sake as heauy and greeuous vnto our outward man yet as our wills are sanctified by Gods spirit and conformed vnto Gods will so they are welcome vnto vs and acknowledged by vs to be a grace of God giuen vnto his children for their good and his glory Here then is a notable comfort for all such of Gods children as suffer bands and affliction for Christ his sake and the gospels For what are their bands They are the grace of God and in suffering bands for the defence and confirmation of the Gospell they are partakers with the Saints of their grace And as here they are called the grace of God so elsewhere they are called the marks of the Lord Iesus Gal. 6.17 Now may it not be a great comfort vnto vs to beare in our bodies the marks of the Lord Iesus Yet generally wee auoide bands and affliction nay we murmure at them nay we mocke at them and hold them for simple men that will not rather turne then burne that will not rather renounce the truth then endure such sufferings for the truth But tell me should not he be iudged foolish and ignorant that should auoid the gift of any grace Should he not be thought ridiculous that should murmure or scorne to be marked with the marks of the Lord Iesus And how then shall wee thinke of him that refuseth or murmureth at bands and afflictions for Christ his sake or that maketh a mocke at them which doe suffer afflictions for Christ his sake which are the grace of God and the marks of the Lord Iesus Beloued we know not what bands and afflictions bide vs for the Gospels sake Surely for our sinnes we haue deserued to be deliuered vp into the will of our enemies that they that hate vs euen with a perfit hatred should rule ouer vs. And if it shall please the Lord herein to deale with vs according to our deseruings yet let this be our comfort that in our bands for the defence and confirmation of the Gospell we are partakers with many of the Saints of their grace and that the life of Iesus is made manifest as by most plaine tokens in our bodies 2 Cor. 4.10 when we beare about in our bodies the dying of the Lord Iesus And in the meane time let vs giue all diligence that the word of Christ may dwell in vs plenteously that the effectuall power thereof may be manifested in vs through our patient and constant suffering for Christ his sake and the Gospels if the will of the Lord be such Now followeth the Apostles earnest protestation of his loue towards the Philippians which was the third thing which I noted in this second branch of the Apostles exordium in these words For God is my record c. that so they might the rather both assure themselues that such was his perswasion of them as hath beene said and likewise the more willingly hearken vnto the things that hee wrote vnto them In the words I note a vehement protestation and the thing whereof he maketh such protestation His protestation is a calling of God to witnes that hee lieth not in this that now speaketh in these words For God is my record The thing whereof he maketh such protestation is of his hearty loue of them saying God is my record how I long after you all .i. with what a longing desire to see you I loue you all from the very heart roote 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for so the word here vsed is very significantly translated not after the flesh but in Iesus Christ of whom yee are loued and from whom this my loue proceedeth Where first I note the Apostles vehement protestation not of a vaine and idle toy but of his loue towards the Philippians not for any light or foolish matter but for their great good that they might hearken to the word of their saluation more gladly Whence I obserue that a protestation or an oath to witnes a truth when the glory of God or the good of our neighbour doth require it may lawfully be made LECTVRE VIII PHILIP 1. Veâ—se 8. For God is my record how I long after you all from the very heart root in Iesus Christ 9. And this I pray that your loue may abound yet more and more in knowledge and in all iudgement NOw then the first thing which here I note is the Apostles vehement protestation not concerning any triuiall and ordinarie matter but touching his sincere and feruent loue of the Philippians nor to small or no purpose but to winne their attention vnto the word of their saluation more gladly For he protesteth sweareth an oath being nothing else but a calling of God to witnesse of that wee speake for their assurance to whom wee sweare which whole definition is in this protestation hee protesteth sayeth and sweareth vnto the Philipp that he longeth after them all and greatly loueth them all from the very heart roote in Iesus Christ that so being perswaded of his loue they might giue the better heed vnto the things he wrote Whence I obserue that a protestation or an oath by God when the glory of God or the good of our neighbour doth require it may very lawfully bee made And this is proued first from the nature and definition of an oath For what is an oath It is as euen now we heard an holy and religious calling of God to witnes of the truth of that we speake for their assurance vnto whom we speake as here the Apostle for the Philippians assurance of his sincere loue of them calleth God to witnes how he longeth after them all how greatly he loueth them all from the very heart root in Iesus Christ And what herein is vnbeseeming a Christian or which may not lawfully be done Secondly it is proued from the expresse commaundement of God for thus hath God commanded saying Deut. 6 13. Thou shalt feare the Lord thy God and serue him and shalt sweare by his name In which words as to feare the Lord God and to serue him so to sweare by his name is commanded Thirdly it is proued from the end of an oath for the end of an oath is to decide debates to make an end of strifes as the Apostle sheweth saying Heb. 6.16 that an oath for confirmation is among men an end of all strife And as Moses in a plaine case sheweth saying If a man deliuer to his neighbor to keepe Asse or Oxe Exo. 22.10.11 or Sheepe or any beast and it die or be hurt or taken away by enemies and no man see it an oath of the Lord shall bee betweene them twaine that hee hath not put his hand vnto his neighbours good and the owner thereof shall take the oath and he shall not make it good And this being the end of an oath why may it not lawfully be made Fourthly it is proued from the practise
Jam. 1.5 For so Iames exhorteth saying If any man lacke wisdome which is there meant of wisdome to endure patiently afflictions but it is true in all graces generally if any man lacke any grace let him aske of God which giueth to all men liberally and reprocheth no man and it shall bee giuen him So likewise if yee haue yet pray continually that yee may increase and abound and if yee abound yet pray continually that you may abound yet more and more in those graces wherein yee abound So wee see the Apostle praied for the Thessalonians saying 1 Thess 3.12 The Lord increase you and make you abound in loue one towards another and towards all men In the first chapter hee had commended their diligent loue so that it was not for the hauing of that which they lacked that the Apostle praied but for their increasing and abounding in that grace which they had And so here our Apostle praied for the Philippians that they might abound yet more and more c. What was it for the hauing of that which they lacked that hee praied No. Was it that they might abound in that which they had Nor onely so but that they might more and more abound in those graces wherein already they abounded And the Apostle thus praying for the Thessalonians that they might increase and abound in that grace which already they had and for the Philippians that they might increase and abound more and more in those graces wherein already they abounded therein taught them and in them vs that we are to make our requests vnto God in praier and supplication as for the hauing of such graces as we want so that we may increase and abound in those graces which we haue that we may abound still more more in those graces wherein already we doe abound So that whatsoeuer graces we haue still we are to pray that wee may continually more and more abound therein And the reason why wee are continually so to pray is very plaine for 1. such is our weaknes through the sinne that hangeth so fast on vs that vnto whatsoeuer measure of grace we be growne yet stand therein we cannot vnlesse he doe continually stay vs and vphold vs with his hand Let Peter witnes whose faith faileth Matth. 14.31 and he sinketh if the Lord susteine him not and saue him Paul also may witnes the same whose courage in his bands may faile him Ephes 6.20 if by the power of the spirit through the praier of the Saints hee be not assisted that therein hee may speake boldly as he ought In regard therefore of our vnablenes to stand or grow without his continuall support and supply still we had need to pray vnto the Lord whatsoeuer measure of grace we be growne vnto 2. In whatsoeuer grace we abound yet therein we come so far short of that perfection wherein we should endeuour that continually we had neede to pray that we may abound yet more and more therein And therefore Dauid that was well taught in the Lord his statutes Psal 119. yet still praieth vnto the Lord to teach him his statutes and hauing more vnderstanding then all his teachers yet still praied vnto the Lord to giue him vnderstanding and taking as great delight in the way of his testimonies as in all manner of riches yet still praieth vnto the Lord that he will incline his heart vnto his testimonies And what was this but his praier that hee might abound yet more in the knowledge and in the vnderstanding and in the delight of the Law of the Lord because howsoeuer hee abounded therein yet he came farre short of that he should And for the same reason it behoueth vs so to doe as we haue him for an ensample This then may serue to condemne our great negligence and slacknes our great coldnes and faintnes generally both in publique and priuate praier vnto the Lord our God For is there so continuall vse and necessitie of praier whether we want any grace that we may haue it or haue any grace that we may increase and abound in it or abound in any grace that we may abound yet more and more in it How then is it that we are so negligent and slacke so cold and faint in praier generally Vnto publique praier wherein we pray for what we want and for increase in that we haue and that we may more and more abound in that wherein we abound how negligent and slacke are we and how cold and faint are we therein Some of vs come so seldome thereunto as that there is very little difference betweene vs and plaine Recusants others of vs come so slowly thereunto as that we come as they say it is good to come to a fray to the end of it others of vs in time of publique praier are occupied either in priuate praiers or in reading vpon some booke or other or in talking one vnto another others of vs either fall asleepe or are troubled with wandring and by-thoughts and haue our mindes at home or in the fields vpon our commodities or vpon our pleasures and rather vpon euery thing then vpon that we should Generally so defectiue and wanting vnto our duties wee are herein as if either we knew not or cared not how to account of and how to carry our selues in publique praier And as we faile of that we ought in publique so doe wee also in priuate praier For how seldome doe we as our blessed Sauiour willeth vs enter into our chambers Matth. 6.6 and shut our doores vpon vs and pray vnto our father which is in secret Can our wants presse vs to pray priuately vnto the Lord that he will supply our wants Nay seldome wee humble our selues in priuate before the Lord euen for the supply of our wants or if we doe our praiers are so cold and so faint and so troubled with wandring and by thoughts that we pray and haue not because we pray not as wee ought Can the graces which we haue and wherein we abound presse vs to pray priuately vnto the Lord that we may increase in those graces we haue and abound yet more more in those wherein we abound Nay here commonly we forget our selues and as if we were well and needed no more wee pray not vnto the Lord for increase but carrying our selues like vnto the Pharisee we thinke we are not as other men and we say depart from mee for I am more holy more learned more wise more sober more modest more patient then thou and forget God by whom we are so Surely not the best of vs all but we are guilty of very many defects touching praier Let vs therefore hereafter vse more carefullnesse herein then heretofore we haue done Let vs reforme our negligence and slacknesse in comming to publique prayer It hath the promise that where two or three bee gathered together in Gods name Math. 18.20 there will he be in the
we are iustified before God Thirdly let this teach vs how to examine our workes whether they be good or no. Are they the fruites of righteousnesse Do they proceed from a true and liuely faith in Christ Iesus Is the fountaine pure whence they spring and their end good whereunto they tend Then bee bolde they are good workes Otherwise if there bee no such warrant for them seeme they neuer so good yet they are not good Examine but our works according to this rule and surely we will not all of vs be found full of good workes The third thing which here I note is that the Apostle saith that these fruites of righteousnesse wherewith hee would haue the Philippians filled are by Iesus Christ Whence I obserue the Author of euery good worke in vs and that is Christ Iesus by the grace of his holy spirit 2 Cor. 3.5 for as the Apostle saith We are not sufficient of our selues to thinke any thing as of our selues but our sufficiencie is of God Now if of our selues we be not sufficient to thinke a good thought but that must onely be suggested by Gods spirit then how shall wee bee sufficient of our selues to doe any thing that is good Nay our Apostle tels vs in the next Chapter 13. that it is God which workes in vs both the will and the deed euen of his good pleasure Neither thought of the heart nor affection of the will nor worke of the hand but if it be good it is by the operation of the holy spirit in vs. Nay take an argument euen from hence Good workes they are the fruites of righteousnesse Now doth the fruite of a tree bud or grow by the labour or skill of man Nay hee planteth and watereth but God onely giues the fruite in due season Right so it is not in man to doe that is good but if he doe that is good it is of God Worke of himselfe he may and to worke that which is euill hee is too proane of himselfe but if he worke any thinke that is acceptable vnto God it is wholly by the spirit of God And why That God may be all in all and that he may haue the glorie of all Let this sufficiently warne vs to beware of them and arme vs against them that would perswade vs that wee are able of our selues to doe that is good at least if wee be holpen by grace If wee thinke or will or doe any thing that is good whatsoeuer fruite of righteousnesse it is that is in vs it is by Iesus Christ not of our selues for then we had wherein to reioyce in our selues but only of his good pleasure that by his good spirit worketh it in vs. This our Apostle telleth vs and this wee learne from him and if any man preach vnto vs or teach vs otherwise then this that wee haue receaued let him bee accursed Secondly let this teach vs vnto whome all praise is â—ue for whatsoeuer good is in vs. Whatsoeuer good is â—n vs it is by Iesus Christ So that our song is alwaies to â—e as the song of the Angels in the Apocalips Praise Apoc. 5.13 and honour and glorie and power be vnto him that sitteth vpon the â—hrone and to the lambe for euermore His name is to bee blessed and the power of his spirit is to bee acknowledged in whatsoeuer good in whatsoeuer good worke is wrought in vs. The last thing which here I note is touching the end of good workes which as they are by Iesus Christ as the author and worker of them in vs so they are to be done to the glorie and praise of his name Whence I obserue vnto what end our workes must be done if they be good and that is vnto the glorie and praise of God Ye know that of the Apostle where hee saith Whether yee eate 1 Cor. 10.31 or drinke or whatsoeuer ye doe doe all to the glorie of God As also that of our Sauiour where he saith Matth. 5.16 Let your light so shine before men that they may see your good workes and glorifie your father which is in heauen And that of Peter 1 Pet. 2.12 where he saith Haue your conuersation honest amoÌ„g the Gentiles that they which speake euill of you as of euill doers may by your good workes which they shall see glorifie God in the day of the visitation By which and many other places which might be alleaged to this purpose it appeareth that the end whereunto our workes if they bee good must bee referred must be the glorie and praise of God that thereby he may be glorified both by vs and by others which see our good workes Here then first we learne not to credite any that shall tell vs that any action of any vnregenerate man can be good For what is the end of such men in their actions Is it the praise and glorie of God Nay it is their owne praise and the praise of men which they seeke after in all the most glorious things that they doe But hence wee learne that so our workes are good works if they be by Iesus Christ vnto the glorie and praise of God Secondly hence we learne that the end of our good workes is not to be that thereby we may merite heauen but that thereby God may bee glorified Nay if our workes bee thereby to merite heauen they cannot be to the glorie and praise of God For how much so euer is giuen to merite so much is taken from the glorie of God Either therefore we must renounce all merite or else whatsoeuer we say our workes are not to the glorie of God Thirdly this teacheth vs whatsoeuer we doe to do it to the honour and praise of God Let this therefore bee our end in all that euer wee doe that thereby God may be glorified and let vs know that so onely that which we doe is good if we do it to this end LECTVRE XIII PHILIP I. Verse 12. I would yee vnderstood brethren that the things which haue come vnto me are turned rather to the furthering of the Gospell 13. So that my bands in Christ are famous throughout all the iudgment hall in all other places 14. Insomuch that many of the brethren in the Lord are boldened through my band and dare more frankly speake the word WE haue spoken of the Apostles exordium or entrance to his Epistle and therein of such things as whereby he testified his loue towards the Philippians thereby to winne their attention vnto him and likewise of such obseruations as that scripture offered together with such vses and instructions thence as seemed most behouefull for 〈◊〉 Now in the rest of this chapter is set downe the Apoâ—â—les narration Wherein first he tells them of his preâ—â—nt state how at this present when he wrote vnto them â—atters stood with him and this he doth from vers 12. 〈◊〉 19. Secondly hee tells them for hereafter what his â—ope is namely that
we suffer with Christ we shall also reigne with Christ Where it iâ— to be noted that the Apostle saith this is a sure word this is a true saying that if we suffer with him we shall also reigne with him This then is a promise of the Lord vnto his children that loue him that if they suffer with him for his sake and his Gospels they shall also reigne with him and be glorified with him So that either the godly must doubt of the Lord his promises all which are yea and amen most certaine and sure or else the godly may assure themselues that their sufferings and their wrongs shall turne to their saluation in the day of Christ Iesus For what better assurance then that which is grounded on the Lords promise Or what plainer promises can there be then these of the Apostle in these places or rather of the Holy Ghost by the Apostle And therefore the Apostle saith in another place that â—t is a righteous thing with God to recompense tribulation to them which trouble others and to them that are troubled rest 2 Thess 1.6.7.10 when the Lord Iesus shall shew himselfe from heauen with his mighty Angels and shall come to be glorified in his Saints It is a righteous thing with God righteous indeed for his iustice sake to recompense tribulation to them that trouble others and righteous for his promise sake to recompense rest to them that are troubled Because then God is righteous and keepeth promise for euer therfore the godly may assure themselues that their sufferings and wrongs shall turne to their saluation in the day of Christ Iesus Here then is a notable consolation for all the godly in Christ Iesus against all crosses persecutions and troubles whatsoeuer As Christ was to suffer many things and so to enter into his kingdome so the godly in Christ Iesus are through many tribulations to enter into the kingdome of God But the comfort is that they shall all turne vnto their saluation in the day of Christ Iesus when they shall be for euer in the presence of the throne of God Apoc. 7.15.16 and serue him day and night in his Temple when they shall hunger no more nor thirst any more nor the sunne shall light on them nor any heat when he that sitteth on the throne shall dwell among them 17 and the Lambe which is in the middest of the throne shall gouerne them and wipe all teares from their eyes as the Lambe himselfe witnesseth touching them that haue suffered tribulation and washed their long robes in the bloud of the Lambe 14. The flesh I know will suggest and say in the meane while our case is hard no man with vs euery mans hand against vs we hunger and thirst we are reuiled and persecuted we are cast into prison and made the talke and wonder of the world we are driuen to many hard shifts and put to shreude plunges But what of all this when wee know that these shall turne to our saluation Be they what they will how great they will how lasting they will yet they are but light and but for a moment in respect of that farre most excellent and eternall weight of glory which they cause vnto vs as our Apostle witnesseth where he saith that our light affliction which is but for a moment 2 Cor. 4.17 causeth vnto vs a farre most excellent and an eternall weight of glory Here is the fruit and consequent of our affliction glory our affliction causeth vnto vs glory and here is both the smallnes and the shortnes of our affliction in comparison of that glory which shall be reueiled be it neuer so great and heauy it is but small and light in comparison of that farre most excellent glory be â—t neuer so long and lasting it is but for a moment in comparison of that eternall weight of glory laid vp for vs in the heauens Howsoeuer therefore when we suffer any crosse persecution or trouble these things for the time be grieuouâ— vnpleasant vnto vs as no chastizing for the present seemeth to be ioyous but greeuous Heb. 12.1 yet seeing they bring the quiet fruit of righteousnes vnto them that are thereby exercised seeing they cause vnto vs a farre most excellent and an eternall weight of glory seeing they shall turne to our saluation let vs be of good comfort whatsoeuer in this kinde doth befall vs. And let vs 1. as the Apostle willeth runne with patience the race that is set before vs looking vnto Iesus the author and finisher of our faith 2. who for the ioy that was set before him endured the â—rosse and despised the shame and is set at the right hand of the â—hrone of God And whatsoeuer our sufferings be let it be with vs as it was with the Apostle that with him we may say as the sufferings of Christ abound in vs 2 Cor. 1.5 so our consolation aboundeth through Christ Againe here is a good ground and warrant for vs against â—hat vncomfortable doctrine of doubting of our saluation For if we may assure our selues that our sufferings and our wrongs shall turne to our saluation then may wee assure our selues of our saluation Yea but it will be said what an argument and reason is this Paul might therefore wee may I say it is a good one because vpon the same ground that he might we may Yea but he might know this by the reuelation of the spirit which now we are not to looke for True but he might also know this out of the holy scripture where the Lord hath passed his promise for this and so we may on the same promise whereon he might build his knowledge and assurance on the same may we and all the faithfull children of God build our knowledge and assurance the promise being made vnto all that loue God and are in Christ Iesus Many doubts indeed we haue and full of distrustfulnesse we are oftentimes euen the best of vs but yet yee see that vpon good ground of Gods promise by the example of our Apostle we may assure our selues of our saluation if as the Apostle did so we doe belong vnto Christ Iesus at least if we suffer persecution and trouble for his sake for so farre this place will go that if we suffer persecution and trouble for Christ his sake then we may assure our selues of our saluation because we may assure our selues that our sufferings and troubles shall turne to our saluation Suffer not your selues therefore to be deceiued by those vncomfortable teachers of doubting which teach that not any man to whom it is not reuealed by the spirit in particular can be sure of his saluation but onely in an vncertaine hope As this place doth shew that such of the godly as suffer persecution and trouble may assure themselues that their troubles shall turne to their saluation and so consequently may assure themselues of their saluation so many other places
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
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
faith not a perfit faith If they haue faith if it be a true and liuely faith though it bee but a weake faith by it they are saued and in death receiued vnto glory Ioh. 3.15 He that belieueth saith our Sauiour Christ hath eternall life He that belieueth what hee that hath such a measure of faith he that hath such a degree of perfection of faith No but he that belieueth truely though weakly and imperfectly he hath eternall life euen liuing in the body he hath eternall life in hope and when he remoueth out of the body shall haue it in possession hath it now in the beginning and then shall haue it in a greater fruition Againe I demand touching this third sort of men where doth the Apostle euer exempt himselfe from the number of imperfit men Phil. 3.12 where doth he euer count himselfe perfit Nay in this Epistle he plainely denieth it and both there and often elsewhere signifieth his endeauouring and contending after perfection And yet being loosed he speaketh not of going into Purgatorie but of being with Christ Thus then wee teach that al that dy die either in the faith of Christ so be with Christ or else die not in the faith of Christ and so they go to their place with Iudas As for any third place it is a deuised dreame and clearely confuted by the Scriptures The summe of all is the soules of Gods Saints being loosed from the body are with Christ therefore we are neither to thinke that when man dieth he wholy returneth to the dust nor yet that he goeth vnto Purgatorie Another thing yet farther here I note which is that the Apostle desired to be with Christ Where I obserue that till man bee loosed from the earthly house of this Tabernacle and be in heauen hee is not with Christ To which purpose also is that of our Apostle where he saith 2 Cor. 5.6 that whiles we are at home in the body we are absent from the Lord While we liue then here in the body we are absent from the Lord. First then we must remoue out of the body before wee can be with the Lord with the Lord I say in corporal presence For otherwise touching his spirituall presence wee know that he hath said vnto vs I am with you alwaies vntill the end of the word But touching his corporall presence he hath said Math. 28.20 Ioh. 12.8 the poore alwaies yee haue with you but mee yee shall not haue alwaies This then serueth for the confutation of the corporall presence of Christ in the Sacrament of the Lord his supper A certaine truth it is that Christ is truely and really present in the Sacrament of the Lord his supper and that so many as come vnto that holy supper hauing on their wedding garment and hauing duely examined themselues touching their faith towards God their repentance for their sins and their loue of God and of their brethren doe there truely and really eate the body and drinke the bloud of Christ Iesus For there spiritually we eate the body and drink the bloud of Christ Iesus there spiritually Christ is giuen vnto vs and taken of vs to be one with vs and we with him spiritually I say and therefore truely and really And therfore when we come vnto that holy Table to be made partakers of those great and high mysteries of Christ his blessed death and passion we must know that the ground is holy whereon we stand we must know that wee are present before the Lord so that accordingly we must prepare our selues to the reuerend receiuing of those holy mysteries which in this place at this time I adde because it is likely that many here present purpose to morrow to communicate at that holy table But for Christ his corporall presence in that supper we vtterly denie it And for this time let this one place bee enough to proue it For why should the Apostle desire to be loosed and to be with Christ if before he were loosed he were with Christ If he desired to be with him by faith and by the spirit so hee was with him before hee was loosed It was otherwise then that he desired to be with Christ euen to enioy his corporall presence If then that he might enioy his corporall presence first he must be loosed then it is cleare that while we liue here in the body Christ is not corporally present with vs he is not therfore corporally present in the sacrament I haue staied longer vpon these points then I purposed Let vs now proceede vnto that which followeth Neuerthelesse Hetherto we haue spoken of the Apostles desire in respect of himselfe which was to be loosed and to be with Christ which was the best of all for him Now followeth his desire in respect of them which was to abide in the body which was more needfull for them that by the worke of his ministery they might be farther builded vp in he faith and truth of Christ Iesus Neuerthelesse saith hee though it bee best of all for mee in respect of my selfe to be loosed and to be with Christ yet it is more needefull for you that I abide in the body and liue longer and therefore in respect of you I desire to liue longer And thus I am in a strait on both sides whether to chuse that which is best for me or that which is more needfull for you in my desires greatly affecting both 1. Then in that the Apostle desired to liue longer in the body for their sakes although for himselfe it had been farre the best to haue beene loosed hence I obserue that our desires are not only to looke vnto that which is best for our selues but vnto that which is most for Gods glorie and our brethrens good Had it not beene the best for Abraham that Isaac his sonne should haue liued Gen. 22.10 in whom it was promised that all the nations of the earth should be blessed No doubt he desired it euen from his soule But when the Lord required him to be offered for a burnt offering Abraham obeied and stretched out his hand to haue killed his sonne He lookt not so much vnto his owne desires in respect of himselfe as vnto the glorie of the Lord and therefore addressed himselfe vnto his commaundement So no doubt it was farre the best for Moses to haue his name still to remaine in the booke of life Yet seeing the Lord his fierce wrath hotely kindled against his people hee lookt not so much what was best for himselfe as what was good for his brethren the children of Israel Ex. 32.32 and therefore praied the Lord either to pardon the people that had sinned or to raze him out of the booke that he had written So tendred hee his brethrens good and Gods glory that he preferred that before himselfe and his owne good So our Apostle in his brethrens case which were his kinsmen according to the flesh wished himselfe
beleeue But how doth God giue this gift vnto vs to beleeue in him Euen by his holy spirit 2 Cor. 4.13 therefore called the spirit of faith because God by the inspiration of his holy spirit worketh faith in vs. But by what meanes doth he worke faith in vs Euen by the hearing of the word preached as it is written Faith commeth by hearing Rom. 10.17 and hearing by the word of God Where the holy Apostle sheweth that hearing of the word euen of the word of God is that ordinarie meanes whereby the Lord worketh faith in the hearts of his children He blesseth and sanctifieth the hearing of his holy word vnto them and reacheth it vnto their hearts by the finger of his holy spirit and so they are begotten in the faith of Christ Iesus Thus Lydia was brought vnto the faiâ—h as Luke witnesseth where hee saith Act. 16.1 that the Lord opâ—nâ—d her heart so that she attended vnto the things which Paul shake and beleeued Shee heard the word the Lord opened her heart and shee beleeued And thus 3000 soules were brought vnto the faith in one day of whom it is said that when they heard the word they were pricked in their hearts Act. 2.37 and beleeuing they said Men and brethren what shall we doe They heard the word they were prickt in their hearts by the spirit they beleeued and were baptized So that faith in Christ yee see is the gift of God giuen by his spirit through the hearing or the word preached 2 Thess 3.2 Tit. 1.1 Non omnibus non enim omnium est fides sed tantum electorum vnde dicitur fides electorum hic vâ—bis donatum est Not to all men for all men haue not faith whence it is called the faith of the elect and in this place To you it is giuen Is then faith a gift of God by grace This may teach vs that it is not in our selues or in our owne power to beleeue if we will and when we will neither that for any merit or worth of ours this gift is giuen vnto vs for if it be in our selues to beleeue how then is it the gift of God And if it be giuen vs for our owne merit how then is it the gift of God by grace If it be giuen vs we haue it but of him that giueth it not of our selues If he giue it of his owne grace it is ours but of his grace that giueth it not of our merit to whom it is giuen He must giue it or else we cannot haue it and therefore it is not of our selues and by grace it must be had or else can neuer bee had and therefore not by our owne merit Jam. 1.17 Euery good giuing is from aboue therefore faith is giuen of God therefore it is not in our selues to beleeue if we will And by the grace of God we are that we are therefore faith whereby wee are the sonnes of God is by grace 1 Cor. 15.10 therefore not by any merit or worth of our owne Againe is faith the gift of God This then may teach vs to powre out our requests vnto God in prayer and supplication for faith in Christ Iesus for increase confirmation of our faith in Christ Iesus for if he giue it then we are by prayer to aske it of him and so wee shall receaue it and if he giue it by meanes we are to pray vnto him that hee will so blesse those meanes vnto vs that thereby this gift may be giuen vnto vs. Let vs therefore after the example of the Father of the childe in whom was the dumbe spirit go vnto our God and say vnto him Lord I belieue Mar. 9.24 helpe my vnâ—eleefe helpe the wants and weakenesse of faith And after â—he example of the Apostles Lord encrease our faith He giâ—eth where it wanteth he encreaseth where it is and he conâ—irmeth where it is weake Let vs therefore by prayer goe â—nto him to haue the wants of our faith supplied the weaknesse of our faith strengthened the lesse then graine-small â—ittlenesse of our faith encreased He hath said Aske and ye â—hall receaue and hee giueth liberally and reproacheth no man Let vs therefore aske in prayer faith of him that giueth it and assuredly he will giue liberally euen that meaâ—ure wherewith he will be pleased Againe doth God giue faith by the hearing of the word preached This then may teach vs gladly to frequent those places where we may heare the word preached His power â— know is not limitted to this meanes but that he can if he will beget vs in the faith without these meanes But by this meanes he hath appoynted to giue this grace and ordinarily he giueth this grace by these meanes And yet how carelesse are we too too many of vs of vsing this meanes of hearing the word preached as if either this gift of faith in Christ Iesus were not giuen by these meanes or wee esteemed not this gift and so neglected these meanes or were strong enough in the faith and so needed not these means Why should we loue rather to sit reading in our houses or drinking in our houses or idle in our houses or to be playing in the streetes or walking in the fields or or any otherwise occupied then to come vnto the house of the Lord and to heare the word preached Now the means of begetting confirming vs in the faith are offered vnto vs. We know not but the time may come wherein we may thinke that the Sparrowes and Swallowes are happie that haue their nests by the Alters of the Lord. Yee that gladly come vnto the house of the Lord and reioyce in the word of your saluation comfort your selues in that yee vse the meanes whereby God hath appoynted to beget you and to confirme you in the faith of Christ Iesus and assure your selues of his blessing vpon these meanes As for the rest that loue darkenesse better then light and vnder this or that pretence whatsoeuer will not come to heare the worde preached let them feare for want of faith and a good conscience in that day to heare the word which wil be too fearefull for them to heare Goe yee cursed c. But I proceede to that which followeth The second thing which here I note is that the Apostle saith it was giuen by grace vnto the Philippians to suffer for Christ his sake not simply to suffer but to suffer for Christ his sake Whence I obserue that persecution and suffering for Christ his sake is a gift of God by grace And this our Sauiour himselfe sheweth by those his words vnto Peter Ioh. 18.11 when he had cut off Malchus his eare where hee saith vnto him Put vp thy sword shall I not drinke of the cup which my father hath giuen me To suffer death was a cup which his father had giuen him to drinke and should hee refuse the gift of his Father Act 5.41
his comming And not to stand vpon many places when our Apostle here saith if there be any consolation in Christ c. What else is this but an adiuration of the Philippians by these things that they like minded c. Albeit therefore wee are to remit of that which we may do and of that which sometimes ye constraine vs to doe and not to threaten or command but only to beseech you in Christ Iesus yet are ye to take our beseeching of you as a commandement vnto you euen as a deepe charge touching the things whereof we beseech you Let this then beloued teach you how ye ought for your parts to carie your selues towards your Pastors and Teachers Are we in all mildnesse and meeknesse of spirit to deale with you as parents with their children Then are you in all obedience as children to hearken vnto vs as your fathers in Christ Iesus Are we for loues sake to beseech you the things which in Christ we might commaund you Then are yee when wee beseech you to take it as if we commanded as if we charged you and more to be moued therewith then if we commaunded then if wee charged you Of many of you I am so perswaded that the Pastor shall not be more readie to deale with you as a father then ye will be ready to carry your selues towards him as children and that his beseeching of you shall be as if he commanded as if he charged you But for some to what purpose is it to beseech them to reforme any thing that is amisse in them Whether in Christ his steed wee beseech them or in his name we commaund them or out of the law we threaten them they will not come to heare vs they will none of our instructions But I leaue them vnto him vnto whom they stand or fall And I beseech you beloued by the mercies of God to continue in the grace wherein yee stand rooted and built in Christ and stablished in the faith as yee haue been taught in Christ Iesus And let this suffice to bee obserued in generall from the manner of the Apostles exhortation whereby ye see the manner how Pastors ought to labour to keepe their people in holy duties and to represse disorders amongst them and that is by beseeching them in all meekenesse of spirit for all loues sake to doe that which is conuenient Now in particular from so many arguments as are couched in the manner of the exhortation may so many sundrie obseruations be gathered His first argument is if there be any consolation in Christ i. If ye haue receiued any consolation by my ministerie and Apostleship then fulfill my ioy that ye be like minded c. The ground of which argument is that if the Philippians had receiued comfort in Christ by him then ought they likewise at his request thus to comfort him as to be like minded c. Whence I obserue that vnto whom consolation in Christ is ministred of him he that ministred it may require and looke for the like againe For the generall it is so commonly held that it is the saying of euery man that one good turne requires an other and a pleasure shewed requires the like againe And for the proofe of this particular that of the Apostle is not impertinent where hee saith 1 Cor 9.11 If we haue sowne vnto you spirituall things is it a great thing if we reape your carnall things Out of the generall meaning whereof this particular may not vnfitly bee gathered that where spirituall consolation in Christ Iesus hath been bestowed there as other things so comfort againe as it is required may iustly be expected Wretched then is that vnthankfulnesse where hatred is returned for good-will and where the comfort which was ministred is requited with cause of heauinesse And yet what more common than such vnthankfulnesse The Ministers labours for the consolation of his people in Christ Iesus are in too too many places requited with too too great cause of heauinesse Let the faithfull minister now say vnto him that hath receiued great comfort in Christ Iesus by his labours if there be any consolation in Christ if you haue receiued any comfort in Christ Iesus by my ministerie let me beseech you that you set not your affections so much on things which are on the earth that you will bridle your inordinate desires which runne too much after couetousnesse that you will not lend your mony vpon vsurie c. And how seldome doth he receiue this comfort from them againe thus to preuaile with him Nay to his great griefe hee findeth that his words are not esteemed Let it not be so with you beloued but by whose labours ye haue receiued comfort in Christ Iesus let them receiue this comfort againe from you that their holy desires may preuaile with you His second argument is If there be any comfort of loue that is if yee so loue mee that ye desire my comfort in my bonds for the defence of the Gospell then fulfill my ioy c. The ground of which argument is that if the Philippians loued him as he loued them and in their loue of him desired his comfort in his bonds then they should fulfill his ioy c. Whence I obserue that to yeeld vnto the holy desires one of another is an effectuall token of Christian loue in one towards another If yee loue mee saith Christ keepe my Commandements Joh. 14.15 Which place sheweth that so we make proofe of our loue of God if we conforme our selues in obedience to his commandements But more direct to our very purpose is that of our Apostle where he saith to Philemon Philem. 17. If thou count our things common receiue him as my selfe As if he should haue said Let â—his be a token of thy loue towards mee and that thou countest all mine thine and thine mine euen to yeeld to my desire to receiue Onesimus as my selfe This then in part sheweth why it is that we yeeld not to the holy desires of such as would gladly haue comfort of our good euen for want of loue of them If sinners shall entice vs and say Come with vs wee will lay wait for bloud Prou. 1.10.11.12 and lie priuily for the innocent without a cause wee will swallow them vp aliue like a graue euen whole as those that goe downe to the pit c. we are ready enough to yeeld our selues vnto their willes and to runne as fast as they for their liues vnto mischiefe But let the Pastor say to his people If yee so loue mee that ye desire my comfort prophane not the Lord his Sabboths breake off your sinnes by righteousnesse and your iniquities by mercy towards the poore or the father to the childe If thou so loue mee that thou desire my comfort refraine thy feet from euery euill path and walke in the wayes of the Lord or the friend vnto his friend If thou so loue me that thou desire
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
which is his body 2. When â—e saith that at the name c. Whereby is meant that God â—ath made all things subiect vnder his feete and that all creaâ—res shall confesse that Iesus Christ is the Lord vnto the gloâ—â—e of God the Father It is then as if the Apostle had thus â—â—d Christ when he was God humbled himselfe to be man â—nd being God and man he humbled himselfe and became oâ—edient vnto the death for vs therefore God hath highly exâ—lted him that thus humbled himselfe and hath crowned him â—n the heauenly places with glory and honour farre aboue all â—rincipalitie and power and might and domination and eâ—ery name that is named so that all creatures now doe and â—hall cast downe their crownes and fall downe before him â—nd say praise and honour and glorie be vnto him that setâ—eth vpon the throne and vnto the lambe for euermore And â—et this be spoken touching the order and the meaning of â—hese words in generall Now let vs a little looke vnto the â—enerall scope of them and see what lessons we may learne â—rom them Wherefore God hath c. The generall scope and drift of â—he Apostle in these 3. verses is by the consequent and good â—nto which God giueth vnto humility further to perswade vs â—nto humilitie and lowlinesse of minde that so if the examâ—le of Christ his humiliation cannot preuaile with vs to moue vs vnto humilitie yet the excellencie of that dignity whereâ—nto he was exalted after and for his great humility may perâ—wade vs thereunto Whence I gather these three obseruatiâ—ns for our instruction 1. Hence I note the gracious goodnesse of our mercifull God who seeketh euery way to win vs vnto that which he requireth of vs. Somtimes he threatneth that so for feare of 〈◊〉 iudgments we may walk in the law that he hath appointed for vs sometimes he punisheth for that in our affliction we seeâ—â— him diligently as the Prophet Hosea speaketh somtimes 〈◊〉 promiseth Hos 5.15 2 Pet. 1.4 that by his promises we may be partakers of the dâ—uine nature as Peter speaks 1. that so we may be drawn from the corruptions which are in the world through lust as the same Apostle there expoundeth himself In this place hauing pressâ—â— vs with the example of Christ his humiliation vnto humility he setteth downe the excellencie of that dignitie whereunto Christ was exalted after his humiliation that so seeing the reward or at least the consequence which followeth humilitie we may embrace this holy vertue which hee requireth of vs. A man would haue thought that this should haue beene enough to perswade vs to set before vs the example of Christ Iesus And we when we haue vsed any reason to such or such purpose we thinke we haue done well and bidde him whom we speake vnto looke to the afterclappes if he hearken not vnto vs. But such is the mercy of our good God that hee leaues not with a little but he heapeth reason vpon reason and addeth motiue vnto motiue and rather then he will not preuaile with vs he will doe with vs as we do with little children by most great and precious promises hee will perswade vs vnto that he requireth of vs. O let vs take heede how we hearkeâ— not vnto the voice of so good and gracious a God! 2. Hence I note the dulnesse of our mindes vnto euery good motion of the spirit vnlesse the Lord doe as it were draw vs with the cords of loue and euen force vs by multiplying his mercies towards vs. There must be precept vnto precept line vnto line reason vnto reason and after all this promise or hope of reward or else bee the motion neuer so good yet we will not hearken vnto it Vnto pride and vaine-glory vnto contention and oppressing one of an other wee runne apace and neede no spurre to set vs forward nay not any reason here shall rule vs but runne we will after our owne vnbridled affections But to preuaile with vs to put on tender mercie kindnesse meeknesse humblenesse of minde to perswade vs to be curteous one vnto an other and to submit â—â—r selues one vnto an other there must be exhortation vpon â—â—hortation the example of Christ Iesus must be proposed â—â—to vs and besides all this there must bee certaine hope of â—â—ory after humility and well if all this can perswade vs vnto â—â—mblenesse and lowlinesse of minde Such is our backwardâ—â—sse and so slow are wee to hearken vnto the things that beâ—ng vnto our peace We should loue our God euen for himâ—â—â—fe because he is good and goodnesse it selfe wee should â—â—epe his commandements because they are his and good â—â—d righteous altogether we should embrace humilitie beâ—â—use we should be conformable to the image of Christ Iesus â—ut to stirre vp our slacknes and dulnesse vnto these and the â—â—e duties he hath giuen vs most great and precious promises â—â—d assured vs that the performance of these duties shall not 〈◊〉 in vaine in the Lord. Let vs not still harden our hearts as 〈◊〉 the day of slaughter let vs not still stoppe our eares at the â—â—ice of the Charmer charme hee neuer so wisely but if noâ—â—ing else will preuaile with vs yet let his promises perswade â— vnto our duties and let the sure hope of glory stirre vs vp â—nto humility 3. Hence I note that the high-way to be exalted into gloâ—y is to decke our selues inwardly with lowlinesse of minde Which is not only prooued by this example of our Sauiour â—â—e consequent of whose humility was an eternall weight of â—lory as here we see but by many other places of Scripture â—oe Our Sauiour Christ saith Whosoeuer exalteth himselfe â—â—all be brought lowe and whosoeuer humbleth himselfe shall be exâ—lted Salomon saith the reward of humility and the feare of God Pro. 22.4 â—â—riches and glorie and life And in an other place the feare of â—he Lord is the instruction of wisedome 15.33 and before honour goeth â—umilitie The reason is giuen by the same Salomon in an other â—rouerbe where hee thus saith 3.34 with the scornefull the Lord â—corneth but he giueth grace vnto the humble which the Apostles Paul Peter and Iames doth thus read God resisteth the proud â—nd giueth grace to the humble How humble and lowly minâ—â—led Dauid and Salomon were the Scriptures do witnesse as alâ—o how high the Lord exalted the throne of their glorie The like might be said of many others mentioned in holy Scriptures which I willingly now passe ouer because I haue herâ—tofore pressed this point Only in a word with Saint Iames â— exhort you to cast your selues downe before the Lord and hee shaâ—â— lift you vp Pro. 29.23 The pride of a man shall bring him lowe but the humble in spirit shall enioy glory Swell not therefore with pride one against an other whatsoeuer blessings you haue of wisedome wealth or honour one aboue an other Let nothing be donâ— among you
were â—nder the law and as the same Apostle saith to the Romanes Rom. 8.4 That the righteousnesse of the law might be fulfilled in vs. Seeing â—hen it was for vs that Christ was humbled and that hee was obedient vnto the law and vnto the death great reason it is â—hat his humility and obedience should be a sufficient motiue to perswade vs vnto humilitie and obedience in the whole course of our life Should it bee my brethren a sufficient motiue vnto vs and why is it not Why it is not I know not but that it is not euery man seeth it Our high concâ—â—â—â—â— our selues whether it be of our wisedome or of our riche or of our honour our contentions and vaine-glory our delight in our owne waies and our neglect to walk in the waieâ— of the Lord these and the like testifie vnto our faces that Christ his humility and obedience little preuaile with vaâ—â— perswade vs vnto these holy duties O my brethren let this be an healing of our errour So often as wee heare or read that Christ thus humbled himselfe for vs that he became man for vs that he bare our infirmities that he was led as a sheepe vâ— to the slaughter for vs that he made his soule an offering for our sinne and that he made his graue with the wicked in his death for vs let these be so many remembrancers vnto vs to plucke downe our proud peacockes feathers to put away wrath contention pride vaine-glory and in all meeknesse of minde to submit our selues one vnto an other and all of vâ— vnto our God So often as we heare or read that Christ became obedient vnto his Father in all things that the law required of him that he fulfilled all righteousnesse and neuer gaue ouer to doe the will of his Father till hee had tasted and drunke of deaths cuppe and all for vs let this suffice to slâ—â— vs vp to walke in all dutifull obedience vnto our heauenly Fathers will Yea let vs thus hereupon resolue with our selues and say vnto our owne soules hath the sonne of God my Christ and my God vouchsafed to descend from his high throne of glory to be clothed with my flesh and my skinne to suffer hunger cold pouerty and manifold tentations for mee to be slaundered reuiled buffeted spit vpon condemned nailed on the crosse and to be buried for me and shall beare my selfe aboue my brethren shall I walke with a stâ—â—â— necke and disdaine my inferiors or shall I not make my selfe equall to them of the lowest degree and passe the time of my dwelling here in feare and in all lowlinesse of minde Hatâ— the sonne of God my Christ and my God fulfilled all righteousnesse done his fathers busines and yeelded all obedience vnto his father for mee and shall I kick against him with â—e heele shall I draw my necke from vnder his yoke and reâ—â—se to walke in the waies of his lawes or rather shall I not â—nforme my selfe in all obedience to his holy will and doe at which is good and right in his eyes This vse wee should â—ake of Christ his humility and obedience vnto his father â—â—d to this end he maketh it the ground of his exhortation in is place It followeth Wherefore my beloued The 2. thing which I obserued in â—ese words of the Apostle was his kinde and louing entreaâ—e of the Philippians signified in that he calleth them his beâ—â—ued Which kinde entreatie of them he vseth the rather to â—inne them to harken vnto his exhortation Here then is a â—te for vs whom God hath set apart vnto the holy worke of â—s ministery to wit that we should not onely bee carefull to struct them that heare vs in the wholesome words of truth at that likewise we should seeke in all kinde and louing sort â— winne them vnto that wherein we doe instruct them Hereâ—pon are those kinde and louesome speeches so often vsed in â—e writings of the Apostles my brethren my beloued my babes â— little children dearely beloued deare brethren I beseech you â—ethren by the mercies of God and the like Not to speake of â—ther places this one place of our Apostle might suffice sufâ—â—ciently to instruct vs in this lesson where the Apostle doth â—ot onely exhort the Philippians to walke in the way of godliâ—esse with humblenesse of mind and in obedience vnto God â—nd strengthen his exhortation both by the example of their â—wne former obedience and by the example of Christ his â—umility and obedience but in all kinde and louing sort hee â—roposeth his exhortation calling them his beloued that so â—e might the rather winne them to harken to his exhortation or euen so the dispensers of God his holy mysteries should â—ot onely labour in a godly care to teach them that heare â—hem the words of truth in all euidence of the spirit and to â—onfirme and strengthen the same out of the sacred worth of â—ruth but further they should seeke with all kinde speaches â—nd in all louing manner to lead them foorth vnto the waters of comfort and to bring them vnto Christ Iesus And here happily a man that should long beate vpon this point and to large it to the full might haue great applause in many place especially there where the exception against their Teacher iâ— that he is too sharpe and that hee presseth the iudgement of God against sinne too sore and too vehemently Here theâ—â— I beseech you a lesson for you that are hearers our of thiâ— place As we that are the ministers of the Lord for your comfort are hence taught to striue in all kinde and louing sort to bring you vnto Christ Iesus so you that heare vs are likewise heâ—â—â— to learne so to cary your selues as that we may speak vnto you as vnto our brethren and vnto our beloued If the loue â— God be not in you indeed how can wee speake vnto you a vnto our beloued If your honour not God nor keepe his commandements how can we speake vnto you as vnto 〈◊〉 children If ye be not ioyned with vs in one faith and in one hope in Christ Iesus how can wee speake vnto your as to oâ— brethren Nay I say more vnto you if ye know not vs that labour amongst you and are ouer you in the Lord and adâ—â—nish you if ye haue vs not in singular loue from our works saâ—â— how can we speake vnto you as vnto our beloued If when 〈◊〉 labour to beget you in the faith and to present you before God blamelesse in that day you either stoppe your eares the voice of our charming charme we neuer so wisely or speak euill of vs as of euill doers can wee speake vnto you as vâ—â— our babes and little children If you embrace not the trâ—â— which we preach vnto you but rather hate vs for the message which we bring vnto you can we speake vnto you as vnto on deare brethren Nay certainely if yee will haue vs to coâ—â— vnto you
with kinde speeches and in all louing manner wiâ—â— my beloued my little children my deare brethren thâ— must ye study so to approue your selues both vnto God and men as that we may speake vnto you as vnto our beloued vnto our brethren c. Otherwise as Christ came not 〈◊〉 all with this feare not little flocke but vnto some with this O generation of vipers how can ye speake good things when yee 〈◊〉 euill And as the Apostle came not to all with this I beseech you brethren by the mercies of God but vnto some with this O foolish Galathians who hath be witched you that yee should not obey truth so ye must looke that as sometimes wee come in â—e and in the spirit of meeknesse so sometimes wee should â—me vnto you with a rodde and with a woe vnto such as oâ— not the Gospell of Christ Iesus that they might be saued â—n and brethren our hearts desire is that ye may be saued in â— day of Christ and we watch for your soules as they that â—st giue accounts vnto God for them haue ye care that wee â—y do it with ioy and not with griefe We are loth to come â—o you with a rodde we had rather come in loue and in the â—â—rit of meeknesse haue yee care that wee may come vnto â—u and that we may speake vnto you as vnto our beloued â— we sometimes sharply reproue sinne it is for your sakes at we may reclaime the sinner from wandring out of the â—â—ht way and againe if sometimes wee restore such as are â—â—en with the spirit of meekenesse it is for your sakes that â—e may binde vp the broken hearted and minister a word of â—â—mfort vnto the troubled and afflicted soule Both I meane â—arpnesse and meeknesse the rodde and loue both I say in â—â—eir due places is needfull and wise discretion in them both most needfull And so I come to the 3. point At ye haue alwaies obeyed What the Apostle in falling owne vnto him and kissing his feete as is now done vnto at man of sinne Nay the Apostle herein commendeth â—â—eir former obedience vnto God and vnto his word after â—â—ch time as they had receiued the Gospell of Christ Iesus â—nd this he doth to stirre them vp to continue their obediâ—nce that as they had begunne well so they might now go â—orward as they had begunne Whence wee are taught that â—is not enough to beginne well and for a time to embrace â—e truth and to obey the Gospell of Christ Iesus and afterâ—ards to quence the spirit and to suffer our selues to bee enâ—ngled in the filthinesse of the world but hauing begunne in â—â—e spirit we must go forward in the spirit and hauing begunne â—o loue and like the truth we must not fall from our first loue â—ut hold fast the same and continue therein Whereupon â—re those often exhortations in the Apostles to continue in â—he faith to continue in the grace of God to continue in the things that we haue learned to hold fast the profession of oâ—â— hope without wauering and with full purpose of heart 〈◊〉 cleaue vnto the Lord. The reason hereof is the schoole 〈◊〉 Christ is not a schoole of idlenesse or a schoole of non proficiencie but the schollers of Christ his schoole they must follow the truth in loue and they must in all things grow vp 〈◊〉 him which is the head Eph. 4.15 that is Christ as the Apostle shewed And therefore our Sauiour Christ himselfe told the Iewes 〈◊〉 beleeued in him Ioh. 8.31 saying if ye continue in my word yee are 〈◊〉 my disciples and shall know the truth They no doubt 〈◊〉 whom he spake had begunne well and had embraced 〈◊〉 truth but he telleth them that if they will be his schollers they must continue as they haue begunne and they must grow forward and encrease in all knowledge and spirituall vnderstanding A lesson as needfull to be taught in these our dâ—â—â— as any other For wee see by our owne experience that the word of the Lord is of such maiestie and so powerfull that draweth oftentimes the veriest miscreants that be vnto a liking of it and causeth them many times to doe many things we But as it is in the parable of the seede in the Gospell Mat. 13. some receiue the word with ioy but when persecution comes theâ— are offended other heare the word but the cares of the world and the decietfulnesse of riches choke it that it made vnfruitfull in others the euill one commeth and catcheth the word that was sowen in their heart and in a great many the liking of the word and the obedience thereunto is but like vnto a flash of lightening come and gone againe almost in a moment For a day or for a moneth or happily for a yeere or two they will harken and obey they will make a good sheâ— of louing and liking the word and many things they will doe well But after a while they will loath this heauenly Mannâ— and in their hearts returne vnto the flesh pots of Egypt 2 Pet. 2.22.21 or a Peter speaketh with the dogge they will returne vnto his vomit and with the sow vnto her wallowing in the mire Men and brethren we must not be like vnto such men For as Peter speaketh in the same place it had beene better for such men not a haue knowne the way of righteousnesse then after they have knowne it to turne from the holy commandement giuen vnto them We must hauing tasted of the good word of God â—nd hauing begunne to forsake the corruptions that are in the world through lust continue in the grace of God and grow â—orward from grace vnto grace till wee be perfit men and â—ome vnto the measure of the age of the fulnesse of Christ Hauing begunne to haue a liking of the word and to desire â—he preaching thereof we must take heede that wee grow not weary of it but the more we haue it the more our soules must â—ong after it and the more we heare it the more wee must grow in obedience vnto it to frame our liues according thereunto We must not here stand at a stay much lesse must wee go backward we must go forward and wee must pricke hard vnto the marke of the high calling that is set before vs. For in the way of godlinesse that is most true which is so common not to goe forward in that way is in truth to goe backward But I shall haue occasion againe to speake of this point in handling the exhortation To leaue therefore this point here it may be demanded â—how the Apostle saith that the Philippians had alwaies obeyed as yee haue alwaies obeyed For in that the Apostle doth admonish them euery man to esteeme other better then himselfe as verse 3. and to doe all things wihout murmuring and reasoning as verse 14. he plainely signifieth that there were many faults amongst them euen contention vaine-glory murmuring reasoning and
whosoeuer beleeueth sâ—â— be saued yet thence assure himselfe particularly by faith of 〈◊〉 saluation Yet but seeing it is no article of the Creede to beleeue a mans owne saluation therefore no man is bound 〈◊〉 beleeue it Whereunto we answer that in professing the artâ—cles of our Creede we professe the assured beleefe of our oâ—â—â— saluation for each man in his particular to professe and say I belieue in God the Father I belieue in Iesus Christ his Sonne c. is all one as to professe and say I beleeue in God that he is 〈◊〉 God and my Father and my strong saluation I beleeue 〈◊〉 Iesus Christ that he was borne vnto me and died for my 〈◊〉 and rose againe for my iustification I beleeue in the Hâ—â— Ghost that being sanctified by his worke I shall be gloriâ—â— with my Sauiour and I beleeue the holy Catholike Church that I am a member of it and that vnto me belongeth the forgiuenesse of my sinnes the resurrection of my bodie aâ—â— life euerlasting without which particular application to 〈◊〉 selues the Deuill may beleeue the articles of the Creeâ—â—â— And albeit we doe not alwaies so infallibly beleeue our oâ—â— saluation as we doe assent vnto the articles of the Creede 〈◊〉 as our faith is in degree lesse or greater so our apprehension of saluation is weaker or stronger yet in our weake apprehension of our saluation we truely beleeue it and oughtâ— waies strongly and stedfastly to beleeue it and to pray wiâ—â— the Apostles that from weaknesse of faith and slender assurance Luc. 17.5 we may grow vnto strength of faith and full assurance as the Apostles did Yea but the greatest certaintie we â—â—â— haue of our saluation is onely the certainety of hope not anâ— certainety of faith we may hope well of saluation doing oâ—â— duties but we may not without great presumption assure â—â—â—selues by faith of it Wherevnto we answer 1. that howsoeuer hope as vulgarly men talke of hope and as the Papâ—â— speake of it be alwaies ioyned with feare and doubt and 〈◊〉 vncertaine yet the certainty of that Christian hope whereâ—â— the scripture speaketh and which nothing else but a constâ—â— and patient expectation of that which we beleeue shall be 〈◊〉 a vndoubted and sure as the certainety of faith whereon it grounded and whereof it is the proper effect Rom. 5.5 inasmuch as â—e scripture saith of it that hope maketh not ashamed which as Iustin noteth it should doe in Ps 36. Rom. 5.2 if he that hopeth failed of his â—pe and againe that hope makes vs to reioyce which it should â—t if it made vs not certaine and sure of that we hope for â—â—d againe he calleth hope an ancre of the soule Heb. 6.19 both sure and â—â—dfast and giueth vnto it confidence 3.6 and reioycing and assuâ—â—nce 2. That doing our dutie can yeeld vs neither faith â—r hope truely so called because wee come so short of â—ing our dutie that as Hierom saith if we consider our owne â—erits we must needs despaire and so our hope is grounded â—t vpon doing our dutie but vpon faith and it vpon the â—â—omise of God in his word whence both faith and hope are â—rtaine of that they beleeue and hope for 3. That it were â—eat and wicked presumption to hope for saluation by vertue our owne doings but no other presumption then godly to sure our selues of our saluation by faith inasmuch as this is â—e presumption of true faith which presumeth not vpon our â—â—ne workes but vpon the grace of Christ and vpon the â—â—â—omise of God made in his word Let vs now looke a litle â—erer into the words and the meaning of the words in this â—â—ace of our Apostle is euident With feare and trembling We are therefore to remember â—hat I haue already told you that there is a double feare menâ—â—oned in holy scriptures the one a seruile and slauish feare â—â—ch as is in the children of disobedience who feare not to â—â—end and displease the most high God but so feare the horâ—r of that punishment which is due vnto their sinnes that â—â—ey carry with them euen an hell within their owne bosome â—â—ch a feare in the end breedeth despaire and is alwaies so reâ—â—gnant vnto loue that in loue there is no such feare but perâ—â—ct loue casteth out such feare There is another feare 1 Ioh 4.18 which is godly a sonne-like feare such as was in Iob of whom it is â—id that he was one that feared God and eschewed euill Job 1.1 and such was in Cornelius of whom it is said that he feared God with â— his houshold and that he gaue much almes to the people Act. 10.2 that â—aied continually This is such a feare as wherewith the good childe standeth in awe of his father and feareth to displease him For as the good and dutifull childe feareth his father albeit he doubteth not of his fathers loue towards him nay as he doth the more feare to displease his father the more certainely that he is perswaded of his fathers loue towards him so the childe of God in whom this godly feare doth dwell the more certainely he is perswaded of the loue of God towards him in Christ Iesus the more he feareth him with this feare the more he feareth to displease him and therefore doth the more eschew that which is euill and follow after that which is good and acceptable in his sight And this is so farre vnlike vnto that seruile and slauish feare that this feare is neuer seuered from loue but the more we loue the more we feare to displease him whom we loue and the more we feare to displease him whom we loue the more we loue him Now it is not to be doubted but that the Apostle in this place speaketh of this godly feare the other being such a feare as the Holy Ghost throughout the whole scriptures would haue vtterly abandoned in all the children of God Yea but it is added with feare and trembling which sheweth that the Apostle doth not speake of such a feare as hath with it ioyned assurance of loue but of such a feare as is full of doubt for trembling must needs argue doubtfulnes See then I beseech you that place of the Prophet where they are both ioyned as here in the Apostle Serue the Lord with feare Psal 2.11 saith the Prophet and reioyce in trembling Where by trembling cannot be meant any doubt or distrust for what reioycing can be in such trembling as ariseth of doubt or distrust but by trembling is meant a reuerence of his maiestie in whose loue we are so to reioyce as that withall we feare to displease him And as there the Prophet so here our Apostle would haue vs to serue the Lord with feare to exclude all carnall securitie whereby we grow carelesse and negligent to doe that which is good and with trembling to exclude arrogant presumption whereby we grow pharisaically proud
vs. Looke particularly into our selues is it a comfort vnto vs when we know of the good state one of another and is it a griefe vnto vs when we heare of the decaied state one of another Nay commonly we repine when we see the state of others better then our owne either in wealth or in honor or in fauour or the like and commonly we are glad when we see another especially if he be of the same trade and profession with vs goe downe the winde as we say We ioy not one in the ioy of another we grieue not one in the griefe of another but contrariwise we rather ioy one in the griefe of another and grieue one in the ioy of another Well such reioycing and such grieuing are not good Let vs euen so many as feare God be otherwise affected one towards another Let vs take comfort in the good one of another in the growing vp in wealth in honor in fauour in knowledge in wisdome and in euery good grace of the spirit one of another and let vs be grieued in the misery in the penurie in the trouble in the sorrow in the ignorance in the badnes one of another And if we shall doe this so many precepts of loue and charitie shall not be needfull for vs but by the fruits of an vnfeigned loue we shall shew our selues to be Christians indeede for this is an vndoubted note of true Christianitie and of sincere loue so mutually to be carefull one for another that we reioyce one in anothers good and be sorry one at anothers griefe or miserie Now followeth the reason why he sent him For I haue no man like minded c. This is the reason why he rather sendeth Timothie then any of the rest that were with him because of all that were with him none were like minded in generall to doe their dutie in their ministerie and none which in particular would so faithfully and sincerely care for their matters and for the good of their Church as would he A great commendation of Timothie which was sent great loue in the Apostle to send such a man vnto them and very behouefull for them to receiue such a man sent in such loue with all gladnes and to make much of such all points very well worthy a large discourse but I can onely point at them The commendation of Timothie a very fit patterne of a man meete to be commended to the worke of the ministerie and to be placed ouer a Congregation to serue in the Tabernacle He should be such a one as in generall hath a prompt and ready minde to doe the worke of the Lord to labour in the Lord his vineyard to doe the worke of an Euangelist and of a Minister and such a one as in particular hath an earnest desire to procure their good vnto whom he is sent and will faithfully and diligently labour to present them ouer whom he is set pure and vnblameable before God For first his very office which is to preach the Gospell of Christ Iesus should worke in him a loue and cheerefull minde to teach the Lord his will and to preach the Gospell of Christ Iesus Otherwise he is not meete to be commended to the worke of the ministerie or at least not so meete as those that haue a prompt minde to doe the worke of the Lord. And againe his loue of that people vnto which he is sent should make him faithfully to labour to gaine them vnto Christ that they may be his crowne and his ioy in that day Otherwise he is not meete to be set ouer that people or at least not so meete as they that would faithfully labour to that purpose Againe the Apostle his care to send such a man vnto them may be a good patterne to Bishops and Patrons of Benefices what manner of men to commend vnto the worke of the ministerie and to commit the charge of soules vnto In the like care and loue of Gods people they should commend such men to this worke and this charge as we haue already spoken of men willing to doe the worke of the Lord and which will faithfully care for their matters ouer whom they are set Otherwise to say the least they shew themselues not to haue that care and loue of Gods people which the Apostle had of these Philippians whereas their care should be the greater because they commend vnto a continuall charge and Paul onely sent Timothie to continue for a season with the Philippians But the speaking of these things in this place is to litle purpose therefore I briefly passe them ouer The third thing which I obserued in these words was how behoouefull it was for the Philippians to receiue such a man sent in such loue with all gladnesse and to make of such for therefore no doubt did the Apostle the rather commend him so as hath beene said that so the rather they might receiue him and embrace his doctrine the more gladly and be the more careful that he might not mislike any thing amongst them when he should come amongst them And this may teach you in what reuerence you ought to haue such men when they are set ouer you in the Lord euen for the words sake which they preach vnto you They faithfully care for your matters not for your worldly matters either in respect of you or of themselues for they seeke not yours but you but they faithfully care for your spirituall matters euen for the saluation of your soules in Christ his stead they beseech you and exhort you vnto the things that belong vnto your peace they teach they improue they correct they instruct you and all is that your soules may be saued in the day of Christ Now they leade you forth besides the waters of comfort now they bring you to feed in greene pastures now they call you backe when yee are wandring out of the way now they leade you on along in the way now they wound and breake the hairie scalpe of him that goeth on in his wickednesse now they heale the bruised and afflicted soule groning vnder the weight and burden of his sinne These are such of your matters as they care for and these they faithfully care for if they be faithfull Ministers of Christ Iesus In what regard doe yee thinke yee ought then to haue them euen for their workes sake Obey them that haue the ouersight of you Heb. 13.17 saith the Apostle and submit your selues vnto them for they watch for your soules as they that must giue accounts that they may doe it with ioy and not with griefe And in another place Wee beseech you 1 Th. 5.12 saith the Apostle that yee know them which labour amongst you and are ouer you in the Lord and admonish you that yee haue them in singular loue for their workes sake By both which places yee see what reuerence is to be giuen vnto the faithfull Ministers of Christ Iesus Now as Samuel said
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
and of their mortalitie Wherby also ye may easily discerne in what a different sort the Lord layeth on this rodde on the godly and on the vngodly on the one as a father on the other as a iudge on the one in loue on the other in wrath on the one to chastice and correct on the other to punish and reuenge on the one to reforme the wickednesse of their waies on the other to recompence them their wickednesse on the one to saue them from death and hell on the other to bring them to the pit of destruction Hence then may the children of God receiue notable comfort in all their sicknesse and in all their visitations For O thou 〈◊〉 of God and seruant of the most high is the hand of thy God vpon thee art thou sicke This is no other cup then â—paphroditus hath drunke before thee or then is common vnto thee with all the sonnes of God And albeit thou maist seeme vnto thy selfe that thou art not priuiledged from the wicked and vngodly because thou drinkest of the cup of his wrath because thou art visited with sicknes as well as they and perhaps more then they yet plucke vp thine heart be not discouraged but be of good comfort For hee doth not rebuke thee in his anger neither doth hee chastice thee in his displeasure but as a mercifull and louing father in tender loue and in great compassion by this his gentle hand and louing correction he calleth thee to remembrance of thy waies and lets thee see what thou art and whether thou must Thy heart is not sound and right with thy God thou art negligent in doing of his will thou hast walked in some by-path wherein thou shouldest not haue walked thus louingly and mildly he correcteth thee that thou maiest reforme the wickednesse of thy waies and there may be an healing of thine error Againe thou art walking where and whether thou shouldest not thus he staieth thee that thou runne not thy selfe vpon the rockes and that thou make not shipwracke of faith and a goood conscience Againe thus he trieth thee that thy faith and thy patience being tried thou maist be made like vnto pure and fine gold purified seuen times in the fire Againe thus he giueth thee full triall of his mercifull goodnesse towards thee comforting thee with the ioy of the holy Ghost in the bedde of thy sicknesse giuing thee patience to endure his crosse confirming thy faith in Christ Iesus and assuring thee of the hope of thy saluation Lastly thus he putteth thee in minde of thy selfe that thou shouldest not forget thy God or thy selfe but remembring that thou art both sinnefull and mortall shouldest shake of sinne and so number thy daies that thou mightest apply thine heart vnto wisedome O how should not the remembrance of these things comfort thy soule when thou liest sicke vpon thy bedde Beloued in the time of health let vs thinke of these things and in the day of sicknesse let vs not be discouraged I haue stood the longer vpon this point because the time seemeth vnto me so to require Many of our brethren the Lord hath already taken vnto himselfe many in many places are presently sicke and sharpely visited and when our turne shall be hee onely knoweth who maketh sicke restoreth vnto health In the meane time let our health be to the glory of his name and in the time of sicknesse let vs comfort our selues with these things I might here note the time when the Lord lay this his rod of sicknesse vpon Epaphroditus which was euen when he was faithfully and painfully occupied in the worke of Christ when he was carefully discharging the trust reposed in him by the Church of Philippie when hee was ministring vnto the holy Apostle lying then in prison such things as he wanted Let it not therefore seeme strange vnto vs if when we are faithfully labouring in the workes of our calling euen then the Lord strike vs with any rodde or visit vs with sicknesse Which note I doe the rather now point at by the way because the manner of some is vpon such occasions to make wonderfull ill collections As for example the Preacher confuting a point of popish doctrine groweth to be so sicke that he is forced to breake off and to come downe before he can end the point What is the collection Did not ye see say some that are popishly affected how the Lord did euen controll his discourse and by his iudgement vpon him gaue sentence on our side Another example the Iudge from his seate of iustice pronouncing sentence against the wicked Traitor or vilemalefactor presently or quickly after falleth sicke and happily not long after dieth What is the collection Thus say some hath the Lord giuen iudgement vpon him for such iudgement as he gaue against others And thus because their foolishnesse cannot reach vnto the depth of Gods counsell and wisedome in his visitations they condemne them whom the Lord hath not condemned and iudge that as vnholy and ill which the Lord approueth as holy and good Whatsoeuer he doth is holy and good and if he chastice vs with his rods euen then when wee are doing his will who shall aske him a reason of that he doth Let vs therefore learne to submit our selues vnto the Lord and let vs beware how we iudge of things according to our owne reason and imagination least happily we condemne that which the Lord hath not condemned But my meaning was only to touch this by the way Now a word of the extremity of his sicknesse Very neere vnto death Here was the extremity of his sicknesse Epaphroditus had beene sicke and so sicke that hee was very neere vnto death euen without all hope of recouerie of health in mans sight and iudgement Whence I note the wonderfull counsell and wisedome of our God who oftentimes brings his children euen to the gates of hell and thence calls them to the pit of destruction and thence fetches them to deaths doore so that there is but a steppe betweene them and death and thence deliuers them Ioseph was cast into the deepe dungeon and his feete set fast in the stockes and thence the Lord deliuered him Ionas was cast into the sea and there the Lord kept him aliue Daniel was throwne into the denne of Lyons and there the Lord rescued him and deliuered him from the teeth of the Lyons The three children were cast into the hot firie-furnace and there God prouided for them that the fire had no power ouer them to burne no not an haire of their head But most befitting our present purpose is the example of that good King Ezechias who was so sicke that all Physitions as we say in a case of extremitie gaue him ouer and there was no hope of life insomuch that the Prophet Esay came vnto him and said vnto him Thus saith the Lord Esa 38.1 put thine house in an order for thou salt die and not liue Here was
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
will of the Lord knowing that whatsoeuer he doth is good and that all things worke together for the best vnto those that loue and feare him Yea but had not Paul the gift of healing If then Epaphroditus his sicknesse or death were such a matter of sorrow vnto him why did he not heale him That Paul had the gift of healing appeareth by many places in the Acts as where it is said that God wrought no small miracles by the hands of Paul so that from his body were brought vnto the sicke kerchiefes Act. 19.11 12.28.8.9 or handkerchiefes and the diseases departed from them And againe where it is said that he healed the father of Publius who lay sicke of a feuer and of a bloudie flix and that he healed many which had diseases in that Iland Yet it is very like that hee could not heale Epaphroditus albeit no doubt he would gladly haue had him whole And this is a plaine proofe vnto vs that the Apostles healed sicknesses and wrought other miracles not by any vertue or power of their owne but by the power of God not whensoeuer they would themselues but when it pleased the Lord they should as also it is said in the Acts Act. 5.12 that God wrought many signes and wonders by the hands of the Apostles Being therefore onely Gods instruments to heale diseases and to worke miracles neither our Apostle nor any of the rest could whensoeuer they would doe these things but only when he would whose instruments they were LECTVRE XLVI PHILIP 2. Vers 28.29.30 I sent him therefore the more diligently that when yee should see him againe yee might reioyce and I might c. THus farre of the first cause why Epaphroditus was so presently sent vnto the Philippians Now follow the other cause I sent him therefore c. The first cause why hee presently sent him vnto them was as we haue heard because of Epaphroditus himselfe because hee so longed after them that hee was full of heauinesse till he might see them as verse 26. Other two causes of such present sending him vnto them are mentioned in this verse in the words now read vnto you The one because of the Philippians that they when they should see their Minister againe might reioyce in these words that when yee should see him againe c. The other because of the Apostle himselfe that hee might be the lesse sorrowfull when they should haue cause to reioyce by his presence with them in these words and I might be the lesse sorrowfull The words ye see are inferred by way of conclusion I sent him therefore c. Where it is to be noted that whereas before hee had said I thought it necessary to send him vnto you now hee addeth a note of diligence and speed which hee vsed herein saying I sent him therefore the more diligently And wherefore did he vse such diligence and speed in sending him That is signified in the next words to haue beene partly in behalfe of the Philippians that when they should see him againe they might reioyce that he had so well recouered his health and that now they might haue the fruit of his labours amongst them and partly in behalfe of himselfe that hee might be the lesse sorrowfull Whereby the Apostle signifieth that albeit hee shall not bee quite without sorrow when they shall haue cause to reioyce in Epaphroditus his presence because there were many things besides which gaue him cause of sorrow yet he shall be much lesse sorrowfull because he shall be eased of that sorrow which he conceiued vpon Epaphroditus his sicknesse and vpon their heauinesse for his sicknesse Now before we proceede farther let vs see what obseruations we may gather hence for our vse and instruction I sent him therefore the more diligently In these words I note the diligence and carefulnesse and speede which the Apostle vsed in sending Epaphroditus vnto the Philippians notwithstanding himselfe at this time had so great vse of him as that almost he could not be without him For the Apostle lying now in prison where Epaphroditus ministred vnto him such things as he wanted it could not be but he must needes haue great vse of him Yet when the Apostle heard that they were so full of heauinesse for his sicknesse and that they greatly desired to see him he slacked no diligence neither vsed any delay but with what diligence and with what speede he could he sent him vnto them Whence I obserue the nature and disposition of a faithfull friend which is not to delay the time but whatsoeuer excuse else we might make with all diligence to gratifie our friend when his neede doth require For as cheerefulnesse and willingnesse so carefullnesse and readinesse then to pleasure when neede doth require are very requisite in the performance of euery dutie of one friend vnto another Yea but where shall a man finde such a friend as without delay when neede doth require will doe the duety of a friend when he might haue happily iust excuse to the contrary Surely I must here say vnto thee as Isaac said vnto Iacob when he aduised him whence to take a wife Gen. 28.1.2 Take not a wife saith he of the daughters of Canaan arise get thee to Padan Aram to the house of Bethuel thy mothers father and thence take thee a wife of the daughters of Laban thy mothers brother 24.3.4 or as Abraham had said before touching the mariage of Isaac Thou shalt not take a wife vnto my sonne of the daughters of the Canaanites among whom I dwell but goe vnto my countrey and to my kinred and thence take a wife vnto him so I say vnto thee if thou wilt make a good choice of thy friend get thee vnto the houshold of faith and there shalt thou finde such a friend as now we speake of ioyne thy selfe vnto them in whom there is religion and the true feare of God and in them thou shalt finde that which thy soule desireth Others can and will make as faire a shew oftentimes as the best and yet faile thee happily then when thou most needest them Euery litle pretence will serue them for excuse good enough but if they can haue such an excuse as here Paul the Apostle might haue had though thou stand in as much need of helpe as here the Philippians stood of comfort hope thou maiest but helpe thou shalt finde none But they that are ioyned vnto thee in Pauls spirit they that are linked vnto thee in that best bond of loue the feare of the Lord they will not faile thee in the needfull time of trouble they will not shift thee of for this that time with this or that excuse but with all diligence and with all speede they will be ready to helpe thee and to comfort thee as thy neede doth require for indeede sinceritie in religion and the true feare of the Lord are the best bands of christian friendship We read in
profane stories of some much renowned for most rare friendship But what else were those but as shadowes in respect of the bodie What friendship of theirs came euer neere vnto that of Ionathan and Dauid 1 Sam. 18.1 whose soules were so knit either vnto other as that either loued other as his owne soule Who more faithfull vnto any then Hushai the Archite vnto Dauid 2 Sam 15. at whose request he tooke as we say his life in his hand and vndertooke with all diligence and speed to bring to nought the counsell of Ahitophel Yea generally where religion and the feare of the Lord knits the knot there the friendship is most sure and the duties thereof best performed If therefore thou wilt haue such a friend as without delay when neede doth require will doe the dutie of a friend and not shift thee of for this that time with this and that excuse ioyne thy selfe vnto him that is religious feareth the Lord and let your loue be in the Lord and for the Lord. For what is the cause wherefore friendship is so rare and why there is such slacknes in all sorts of men to helpe one another and to comfort one another in any time of neede Surely hence euen because our loue is onely a cold loue grounded on this or that worldly respect but wee doe not loue one another in the Lord and for the Lord because our soule delighteth in them that feare the Lord. O let all of vs delight in them that feare the Lord and then will we no doubt as Pauls scholers be diligent one vnto anothers good and one vnto anothers comfort in euery time of need It followeth that when ye should see him againe yee might reioyce In these wordes the Apostle setteth downe a second cause and reason wherefore hee sent Epaphroditus vnto the Philippians with such diligence and speede The cause was as here it is signified that after such sorow and heauinesse of heart as they were filled with vpon the hearing of their Ministers dangerous sicknesse thinking they should neuer see him againe they might reioyce when they should see him againe throughly well in health able to doe the worke of his ministerie Here then we see how a faithfull friend is especially to employ his diligence and his carefulnesse namely as in matters most needfull so in them to the best purpose hee can deuise A notable patterne whereof we haue in this example of our Apostle The Philippians were at this present full of heauinesse and sorow as we haue heard for their Ministers sickenesse and they much needed to be cheered and comforted The Apostle he vsed all diligence and after hee heard and knew of it he delaied not the time to cheere them and to comfort them But how hee might haue written his letters vnto them and therein signified their Ministers recouerie of his health and so haue cheered and comforted them But because he thought neither messenger nor letters nor any thing else would so much reioyce them as his presence with them and the sight of him because they thought they should neuer haue sent him againe therefore hee sent himselfe vnto them that when they should see him againe they might reioyce so taking the best course that hee could deuise to comfort them So we see in the example of Hushai before menâ—ioned when Dauid was in great distresse by Absolon his sonne Hushai came vnto him with purpose to go with him 2 Sam. 15.32.34 and in life or death not to leaue him But when it was thought that his friendshippe would be to better purpose vnto Dauid if he should returne vnto the Citie and bring the counsell of Ahitophel to nought he did that which was thought would be to the best purpose Right so if wee will approue our selues faithfull friends indeed as we must employ all diligence and carefulnesse in matters most needfull for our friend so must we do it to the best purpose wee can deuise For albeit diligence and carefulnesse in euery matter of our friend be very commendable in vs yet is it then worthily most commendable when it is imployed to the best purpose 1. When our care is specially bent to that which apparantly may be to our friends greatest good and comfort A matter of too too rare practise Few carefull of others good and of those few that will seeme sometimes to be carefull very few that will care for them in things most needfull and fewest of all that will in such sort care for them in things needfull as may be most behouefull for them If the course most behouefull for our friend be somewhat hurtfull for our selues wee will rather thinke of some other course then that whereby wee may so helpe our freind as that withall wee may not hurt our selues And so that wee shew our selues friends wee thinke it is well though we doe not so much as we should Well I wish wee would thinke of this example of our holy Apostle and as he was most diligent and carefull not onely to comfort the Philippians but in such sort to comfort them as they most desired so we would be diligent and carefull both to doe good vnto others and that likewise in such sort as they thereby might receiue the greatest good though happily our selues should be somwhat endamaged thereby What then happily you will say vnto mee was it such a commendable matter in the Apostle to send their Minister backe againe vnto them or was it such a pleasure vnto the Philippians to see their Minister againe It may be that some would stand at an answer to these questions in particular who shew but too plainely by their practise what they thinke or these questions in the generall For touching the Ministers in generall who is he that if his Minister be absent from his Church greatly longeth after him who is hee that if his Minister be sicke vnto death greatly wisheth his restoring vnto health who is he that if his Minister be absent and sick feares that he shall neuer see him againe or who is he that will take such a pleasure and ioy of heart in it if he shall see him again Some such God be thanked there are and God for his mercies sake encrease the number of them and his graces in them But generally if the Minister be such a one as makes a conscience of his waies amongst them as carefully feedes them with the bread of life and painefully leades them forth besides the waters of comfort such a one as will religiously call them vnto the sanctification of the Lord his Sabboth and restraine them of their meriment and sports and pleasures and wanton dalliances such a one as will sharpely reproue their sins boldly put them in minde of their duties and carefully reclaime them from such inordinate waies as they walke in such a one as we may very well presume this Epaphroditus was if the Minister I say be such a one generally
for righteousnesse and saluation let vs runne vnto our Christ 1 Cor. 1.30 for he is made of God vnto vs wisedome and righteousnesse sanctification and redemption Let vs be ready to doe good and to distribute and to procure things honest both before God and men and let vs assure our selues that a cuppe of cold water giuen in Christ his name shall not lose his reward But let no man say in his heart or thinke with himselfe that it is for his righteousnesse and the merit of his workes For if he so iustifie himselfe the Lord shall condemne him and iudge him wicked To cease to doe euill to learne to doe well to seeke iudgement to relieue the oppressed to iudge the fatherlesse to defend the widow to fast to watch to pray to be iust mercifull and liberall to feed the hungrie with our morsells to cloth the naked with our fleece to comfort the sicke and to helpe the troubled in their distresse are all good workes odours that smell sweete sacrifices acceptable and pleasant vnto God Let our faith worke by such loue and let our knowledge bee filled with such fruits of righteousnesse Such workes God accepteth well at our hands though he doe not accept vs for our workes but onely in his well-beloued sonne Christ Iesus In a word let vs alwaies bee occupied in doing that which is good but let vs not repose any confidence of our saluation at all in any good that we doe The last thing which I obserue is the reason why the Apostle counted all outward things whatsoeuer but losse and dung which was for Christ his sake for the excellent knowledge of Christ Iesus that he might winne Christ and that he might be found in him c. Here was his vantage here was his gaine here was his merit and for the gaining of this pearle he would willingly sell or loose all that euer he had But I must deferre to speake of this point at this time O Lord our God graunt vnto vs we humbly beseech thee the grace of thy holy spirit that the bright beames thereof shining into our hearts all mysts of blindnesse darknesse and ignorance may be expelled thence and we enabled to see the mysteries of thy will and the wondrous things of thy law Humble vs ô Lord in our selues we humbly beseech thee that we seeing and knowing our owne vnworthinesse and vnrighteousnesse may sue from our selues vnto thee and in thee may finde rest vnto our soules Encrease ô Lord our knowledge in thee and our obedience vnto thee that our knowledge being filled with the fruits of righteousnesse and our faith working by loue wee may be knowne truely to belong vnto thee LECTVRE LIV. PHILIP 3. Vers 9. And that I may be found in him that is not hauing mine owne righteousnesse which is of the Law but that which is through c. IT remaineth now that wee see what it was that the Apostle counted vantage vnto him for which hee counted all things else in the world but losse and dung It was the excellent knowledge of Christ Iesus his Lord that he counted vantage vnto him for which hee counted all things else but losse and dung For the excellent knowledge of Christ Iesus that hee might winne him and that he might be found in him hee thought all things losse and iudged all things to bee dung Where 1. let vs see what is meant by the excellent knowledge of Christ Iesus 2. How all things else are to be iudged losse for the excellent knowledge sake of Christ Iesus 3. What the excellencie and vantage is of the excellent knowledge of Christ Iesus Touching the 1. we must vnderstand that there is a threefold knowledge of Christ One by the law in the old Testament another by the Gospell in the new Testament and a third in heauen when we shall see him face to face In the law Christ was figured by the heauenly Manna by the Rocke in the wildernesse by the brasen Serpent by the paschall lambe by the rites and ceremonies and sacrifices of the law Of his comming Iacob spake in the blessing of Iudah Gen. 49.10 and Balaam likewise in his prophecie of the great prosperitie that should come vnto Israel Num. 24.17 Of his incarnation and birth of a virgin Esay prophecied Esay 7.14 Of his conception by the holy Ghost Daniel is thought to haue prophecied Dan. 9.24 Of the place of his birth Micah prophecied Micah 5.2 Of his kingdome and gouernment Esay prophecied Esay 9.6.7 Of his preaching and office as he was a Prophet Esay also prophecied Esay 61.1.2.3 Of his infirmities and sorowes and of his oblation and sacrifice of himselfe as hee was our Priest Esay likewise prophecied Es 53. Yea so full fraught with arguments touching Christ were both the books of Moses and the writings of the Prophets especially of Esay that in this respect it may be well said as I thinke Gal 3.24 that the Law was a schoole-master to bring vs vnto Christ So that ye see Christ might be knowne by the Law in the old Testament But this knowledge of Christ is compared by the Apostle Peter vnto a light or candle that shineth in a darke place 2 Pet. 1.19 An obscure knowledge it is and such as in comparison of the knowledge of Christ by the Gospell is as darknesse in comparison of light The second knowledge then of Christ is by the Gospell of Christ in the new Testament where we see plainely that fulfilled which before was prophecied of Christ Iesus There wee know not his person onely that he is the euerlasting sonne of the Father that he is both God and man that he is very God of very God begotten before all worlds that he is very man of the substance of his mother borne in the world perfect God and perfect man subsisting of a reasonable soule and humane flesh but there also we know that he came from the bosome of his father for vs that he made himselfe of no reputation and tooke on him the forme of a seruant for vs that in infirmities and sorowes and sufferings and affections and passions of the minde and in all things he was like vnto vs sin only excepted that he might be mercifull vnto vs that hee humbled himselfe and became obedient vnto the death euen the death of the Crosse for vs that he ouercame the powers of death and rose againe and ascended into heauen for vs that he hath paied the price for our sinnes and freed vs from the bondage of sinne death and the Deuill that he as our Priest liueth for euer and sitteth at the right hand of his father to make continuall intercession for vs that he as our King continually protecteth and preserueth vs that hee as our Prophet by his word the word of our saluation teacheth vs that in him we are accepted and beloued that for him Gods blessings are showred downe vpon vs that he is made of God vnto vs wisedome
correction and chastisement him for a plague and punishment He chastiseth thee with roddes but he woundeth him with the swords of an enemie thou by thy corrections art kept in a child-like awe hee in a slauish feare the effect of thine afflictions is reformation of things past and obedience afterwards to thy good but the effect of his is hardnes of heart and rebellion against the highest the end of thine is ioy euerlasting the end of his is woe euerlasting Though therefore your afflictions seeme to be like yet is the whole course of them altogether vnlike in the beginning in the manner in the vse in the effect and in the end What then though thine afflictions be great It is a token that he hath giuen thee great grace and strength to stand For he will not suffer his to be tempted aboue that they be able 1 Cor. 10.13 but will euen giue the issue with the tentation that they may be able to beare it What though thine afflictions be many It is that as gold purified seuen times in the fire thou maist bee found more precious at the appearing of Iesus Christ what though thou hast waited long It is that thy patience may haue her perfect worke and that thou maist be perfit and entire lacking nothing What though there be no oddes vnto thine outward sense between thy sufferings and the wicked It is that thou maist grow out of loue with that restlesse and wretched life and maist long after that life where there shall be no more death nor sorow nor crying nor paine but life without death ioy without sorow rest without crying and pleasure without paine If this will not serue to make thee brooke thine afflictions be they great or many or whatsoeuer they be then consider these points Christianly and with a wise heart 1. Consider what thou hast deserued if the Lord should deale with thee in weight and measure Are thine afflictions and thy troubles proportioned to the desert of thy sinnes Nay if hee should dispute with thee thou couldest not answere him one thing of a thousand if he would straightly marke thine iniquities thou were not able to stand when he is angrie No sinne that thou committest in the whole course of thy life but the wages of it is death euen euerlasting death both of body and soule without the Lords speciall mercy What are then thine afflictions vnto that that thou hast deserued 2. Consider how light and momentanie thine afflictions are For what if they be for a yeare what if for twentie what if for thy whole life when the Lord had punished his people with 70. yeares captiuitie for a moment saith he Es 54.8 in mine anger I hid my face from thee for a little season but with euerlasting loue haue I had compassion on thee Seuentie yeares captiuitie it was but a little while a moment in comparison of his euerlasting loue Euen so the afflictions that thou sufferest if they be for seuenty if for a 100. yeares what is this in comparison of eternity Who would make account of taking very bitter potions and very sharpe phisicke for three or foure daies together in hope of health for euer after What then if thy potions if thy phisicke if thine afflictions be for 70. or 100. yeares It is not so much as three or foure daies nor so much as three or foure houres nay nothing in comparison of eternitie And therefore the Apostle very well calleth the afflictions of this life light and momentanie afflictions in respect of that eternall weight of â—â—ory reserued for them that stand fast vnto the end 3. 2 Cor. 4.17 Heb. 12.11 Consider what fruit in the end followes thine afflictions They bring saith the Apostle the quiet fruit of righteousnesse vnto them that are thereby exercised And in another place he saith that they cause vnto vs a farre most excellent 2 Cor. 4.17 and an eternal weâ—â— of glorie Which is not so to be vnderstood as if by our afflictions we did merit an eternall weight of glory Foâ—â— count saith the Apostle in an other place Rom. 8.18 that the afflictions of this present time are not worthy of the glory that shall be shewed v â—o vs but his meaning is that God in mercie rewardeth the light momentanie afflictions of this life with an eternall weight of glory afflictions wiâ—h glory light afflictions with a weight of glory moment any afflictions with eternall glory light and momentanie afflictions with an eternall weight of glory Let not afflictions then daunt vs but let vs rather without Apostle desire to know in our selues the fellowship of Christ his afflictions Pro. 3.12 and let vs count them a vantage vnto vs. For the Lord correcteth him whom he loueth euen as the father doâ—â— the childe in whom he delighteth Heb. 12.8 And if we be without correction whereof all are partakers then are we bastards and not sons The finest clothe yee know which a man weareth next vnto his skinne will sometimes be nastie and slurried and then it must be beaten and washed and wrung and if yet it be not cleane then to it againe and beat it and wash it and wring it till it be cleane and fit to be worne next the skinne but a sack-cloth or haire-cloth we care not how blacke it be neither doe we wash or wring it Beloued we are so neere vnto Christ as that we are not next vnto his skinne but wee are flesh of his flesh and bone of his bones And therefore to purge vs and to make vs cleane he washeth vs and hee wringeth vs with afflictions Sack-cloth and haire-cloth be it as blacke as it wiâ—l he cares not for the whiting and cleansing of it because it shall neuer come neere vnto his skinne Hee taketh no pleasure in it and therefore he regardeth not the cleansing of it Let vs not therefore be troubled at afflictions They are nothing proportionable to that we deserue they are but light and momentanie whatsoeuer they are and in the end they cause vnto vs a farre most excellent and an eternall weight of glory Let vs therefore endure with patience and let patience haue hâ—â— perfect worke that we may be perfect and entire lacking nothing For if we endure chastening Heb. 12.7 Iob. 5.17 God offereth himselfe vnto vs as vnto sonnes and blessed is he whom God correcteth It followeth And be made conformable c. Or as Beza readeth it whiles I am made conformable vnto his death i. vnto Christ being dead and so the sense is this I iudge all things without Christ to be dung as for other vantages so for this that whilst I am made like to the image of Christ that is dead by sufferings I may know and feele in my selfe the fellowshippe of Christ his afflictions such as he suffered in his person and doth now suffer in hiâ— members Here then I note two reasons why the Apostle reckoned affliâ—tions a
exhortations Be yee perfit as your father which is in heauen is perfit Mat. 5.48 2 Cor. 13.11 Jam. 1.4 My brethren be yee perfit be of good comfort be of one minde c. Let patience haue her perfit worke that yee may be perfit and entire lacking nothing All which and the like places shew what we ought to striâ—e vnto euen vnto the perfection of God Christians may not stand at a stay but they must grow forward from grace vnto grace from vertue to vertue from strength to strength till they become perfit men in Christ Iesus 2 Pet. 3.18 Grow saith the Apostle in grace and in the knowledge of our Lord and Sauiour Iesuâ— Christ Eph. 4.15.16 and to the Ephesians Let vs follow the truth in loue and in all things grow vp into him which is the head that is Christ by whom all the bodie being coupled and knit together by euery ioynt for the furniture thereof receiueth increase of the bodie vnto the edifying of it selfe in loue Col. 1.10 And for the Colossians the Apostle praied that they might increase in the knowledge of God Yea euery where almost the Holy Ghost vrgeth this spirituall growth in all the children of God in all spirituall graces in heauenly things Here then first they are iustly to be reproued that either care not at all to know Christ and the vertue of his resurrection c or if they haue a litle knowledge content themselues with that and neuer thirst to increase with the increasing of God Too too many such carelesse and carnall Christians there be as know not nor care to know the things that belong vnto their peace They follow and they eagerly follow but what honors riches pleasures worldly commodities they follow not with the Apostle the knowledge of Christ c they care not for God neither is God in all their thoughts Other too too carelesse Christians likewise there be that thinking they haue some knowledge content themselues with that and greatly seeke not after more And therefore they come not at Church they come not at Sermons or now and then when they list some of them know as much as the Preacher can tell them and some of them know as much as will serue their turne But they know nothing as they ought to know vnlesse their knowledge worke in them a thirsting desire after more knowledge for hereby shall we know that we know Christ if we eagerly long in our soules to haue this knowledge of Christ daily more and more increased in vs. If then we will haue this testimonie vnto our owne soules that we haue attained vnto some knowledge of Christ let vs labour with the Apostle that we may comprehend and catch hold of the knowledge of Christ Iesus as perfectly as he hath comprehended and caught hold of vs if wee belong vnto him Let vs labour daily more and more to grow from grace to grace from strength to strength from knowledge to knowledge till we come vnto the measure of the age of the fulnes of Christ Againe here is another notable comfort for such of Gods children as are troubled with the consideration of their imperfections Thou feelest thine imperfections it is well Doest thou long in thy soule after perfection Desirest thou to be fulfilled with the knowledge of Gods will in all wisdome and spirituall vnderstanding Wouldest thou gladly grow vp in grace and in the knowledge of our Lord and Sauiour Christ Iesus Doth the consideration of thine imperfections set thee vnto God in prayer vnto him that he will disburden thee of thy wants that he will shew forth the light of his louing countenance vnto thee that he will guide thy feet into the way of peace All the world could not set thee in a better course to perfection It is the way that the Apostle hath chalked before thee who hauing not attained vnto perfection acknowledged it and followed after it Let not thine imperfections then trouble thee None of Gods children but they haue their imperfections If thou though in great imperfection follow toward the marke for the price of the high calling of God in Christ Iesus thou hast great cause of comfort LECTVRE LXI PHILIP 3. Verse 12.13 But I follow if I may comprehend that euen as I am comprehended of Christ Iesus Brethren I count not my selfe that I haue atteined NOw in that the Apostle saith but I follow if I may comprehend hence our aduersaries take a proofe of that vncomfortable doctrine oâ— doubting of our saluation as also from that in the former verse where he saith if by aâ—â— meanes c. For say they if S. Paul ceased not to labour still as though he were not sure to come vnto the marke without continual endeuour what securitie may we poore sinners haue of saluation by onely faith And iâ— S. Paul followed if he might comprehend as though he were not sure to comprehend what securitie may we poore sinneâ— haue that we shall comprehend No indeed poore wretches and the poorer and wretcheder for your doubting if yee gather thus from these and the like places yee can haue litle securitie of your saluation S. Paul ceased not to labour and endeuour still vnto the marke doth it follow herevpon that he was not sure to come to the marke 2 Reg. 20. When Hezechias was so sore sicke was hee not sure that he should be restored to health Yes he had the Lord his word for it by his Prophet and for a farther confirmation of his faith he had a signe to assure it and yet he ceased not to vse the meanes that God had ordeined for the recouerie of his health Our Apostle in that dangerous voyage towards Rome Act. 27.23.24 was he not sure that both he and all his companie should be saued from the perill of the waters Yes the Angell of God had assured him both of his owne life and of all theirs that sailed with him yet he ceased not to vse all meanes that they might all come safe to land So for his saluation in the day of Christ he knew and was sure that neither death nor life nor Angels nor principalities Rom. 8.38.39 â—or powers nor things present nor things to come nor height nor â—â—â—th nor any other creature should be able to separate him from â—â—e loue of God in Christ Iesus Yet he ceased not as here we â—â—e to labour and endeuour still vnto the marke he laboured â—eâ—iring by any meanes to attaine vnto the resurrection of the â—ead And so generally we say that all the faithfull children â—f God are may be by faith in Iesus Christ sure of their saluaâ—â—on Yet we say that they are to labour to attaine to the knowâ—edge of Christ of the vertue of his resurrection c wherby â—hey may attaine vnto the resurrection of the dead For we â—oe not reach or promise securitie of saluation by onely faith â—ut vnto those that labour in
their calling and are fruitfull in â—ood workes Which may serue to acquit vs of that carelesse â—ecuritie and presumptuous certainty which they say we teach â—en We know that as God hath ordeined the end so he hath â—rdained the meanes vnto the end And therefore we teach â—oth that the children of God may and are to ground the cerâ—ainety of their saluation vpon the sweet promises of God in Christ Iesus wherein there can be no vaine presumption and â—hat they are to labour and endeuour by walking in such good workes as God in Christ Iesus hath ordained them vnto to â—aue a sure testimonie vnto themselues of their saluation which must needs banish carelesse securitie O but they could â—e as sure of their saluation as we thinke our selues if it were â—pecially reuealed vnto them by God as Ezechias his health â—nto him and Pauls safetie vnto him I demand then haue â—hey no assurance from God of their saluation No maruell â—hen that they doubt of their saluation But we are sure of â—ur saluation Rom. 8.16.17 because the spirit of God doth witnes vnto our spiâ—â—â— that we are the sonnes of God and if sonnes then also heires â—uen the heires of God and heires annexed with Christ So that we haue two witnesses to assure vs of our saluation Gods spirit our owne spirit certified by the spirit of God Yea but why doth the Apostle say if I may comprehend if he were sure to comprehend and come vnto the marke This if argues a doubting Not so but some difficultie in the thing which he â—arnestly wisheth as also it often signifieth I magnifie saith the Apostle mine office Ro. 11.13.14 to try it by any meanes I might procure theâ— of my flesh to follow them and might saue some of them Doth thâ— Apostle doubt of sauing some of the Iewe by his ministerie because he saith if I might saue some of them No but thereby he signifieth his earnest desire to doe it and the difficultie of doing it Act. 8.22 Againe Pray God saith Peter vnto Simon Magâ—â— that if it be possible the thoughts of thy heart may be forgiuen thee Doth the Apostle doubt of Gods mercies to him if he could repent because he saith if it be possible c. No but theâ—eby he giues him to vnderstand of the difficultie of obtayning pardon for that sinne that so he might see the wickednesse of his sinne So the Apostle here saith that he laboureth if by 〈◊〉 meanes he may attaine c and that he followeth if he may coâ—prehend not that he doubteth of attaining to the glorious resurrection of the dead or of comprehending but thereby he signifieth his earnest desire to attaine vnto it and withall the difficultie of attaining vnto it 2 Tim. 2.5 For as the Apostle saith 〈◊〉 where No man is crowned except he striue lawfully .i. except he doe and endure whatsoeuer is to be done and suffered vntill he come to his races end He must deuoure all difficulties that will haue the crowne in that day And these difficulties increased the Apostle his desire so that he laboured if hee might attaine and followed if he might comprehend Thâ—â— then yee see that this place maketh nothing for that vncomfortable doubting of our saluation which they labour to perswade Nay to speake in one word vnto the whole point the whole streame of the scriptures maketh against this doubting for the certainty of our saluation Iob 19.25.26.27 I am sure saith Iob thâ— my redeemer liueth he shall stand he last on the earth though after my skin wormes destroy this bodie yet shall I see God in my flesh whom I my selfe shall see and mine eyes shall behold and nonâ— other for me 2 Tim. 4.8 So Paul Henceforth saith he is laid vp for meâ— the crowne of righteousnesse which the Lord shall giue me at thâ—â— day and not to me onely but vnto all them also that loue his appearing What To him onely Nay saith he but to all them also that loue his appearing Marke then the ground wherevpon he builds the certainety of saluation euen vpon that ground which is common to him with all the faithfull the â—â—ue of God in Christ Iesus So that by the power of the same â—â—rit and vpon the same ground that Iob and Paul assured â—â—emselues of their saluation may all the faithfull children of â—od assure themselues of their saluation Againe doth not â—e holy Ghost define Faith to be the ground of things which are â—â—ped for the euidence of things that are not seene a full assurance 〈◊〉 assurance without wauering the anchor of the soule both sure â—â—d stedfast It is cleare And is it not as cleare that we may â—â—rtainely know that we haue faith Rhem. in 2 Cor. 13.5 The Rhemists themselues 〈◊〉 knowledge it vpon that place of the Apostle Proue your â—â—â—ues whether yee are in the faith And may we not then asâ—â—e our selues of our saluation Verily verily Joh. 5.24 saith our Sauiâ—â—r Christ he that heareth my word and beleeueth in him that 〈◊〉 me hath euerlasting life and shall not come into condemnation 〈◊〉 hath passed from death vnto life Where euerlasting saluaâ—â—â—n is assured vnto him that beleeueth as surely as if he were â—eady in full possession of it Yea euerlasting saluation is â—sured vnto him that loueth the brethren as surely as if he â—ere already in full possession of it as S. Iohn witnesseth 1 Ioh. 3.14 where 〈◊〉 saith we know that we are translated from death vnto life beâ—â—use we loue the brethren Infinite almost are the places which â—â—ainely shew that we may and ought to assure our selues of â—â—r saluation I grant that euen the best of Gods children oftentimes doe â—â—gger and wauer and doubt and haue diuers spices and â—â—arkles of infidelitie and distrust arising in their hearts For 〈◊〉 long as we liue both our knowledge and our loue and â—â—r faith and our hope and the best graces that we haue are â—nely in part and vnperfect our knowledge not without â—â—me mixture of ignorance our loue not without some mixâ—â—re of hatred our faith not without some mixture of infideâ—â—tie our hope not without some mixture of distrust But this 〈◊〉 it that we teach that the children of God may and ought 〈◊〉 assure themselues of their saluation Indeed if we looke â—pon our selues our owne workes and our owne worthinesse â—e may iustly doubt of our saluation hauing in our selues deâ—â—rued euerlasting damnation But the ground and foundation of the certainety of our hope is the sure promise of Goâ— in Christ Iesus who hath promised in his word eternall lâ—â—â— to all them that beleeue in his name We looke not on oâ—â— selues but we looke on him that hath promised euen as Abraham did whose faith we are to follow of whom it is said thâ—â— he neither did consider his owne bodie which was now dead Rom. 4.19 being 〈◊〉 most an hundreth
more then hee hath put them in minde of but his meaning is that if they thinke not as he doth touching the points mentioned but differ from him in iudgement yet God will also reueale this truth vnto them as he hath done other truths My note hence in briefe is that we are to take heed how we take things vpon the credit of the ancient Fathers The Lord is greatly to be blessed for them and it is with all thankfulnesse to be acknowledged that they by their godly labours haue greatly profited Gods Church But yet their words and the senses which they giue of the Scriptures are to be weighed in the ballance of the Sanctuarie and to be examined according to the Scriptures For this by examination we shall finde that diuers times they misse the meaning of the holy Ghost and sometimes they plainly alter the words of the holy Ghost This place giueth euident witnesse vnto both where both the words are so altered and the meaning so missed by this holy Father as that in both he swarueth from the holy Ghost as before was euidently shewed The more to blame they thâ—â— take a Fathers word for warrant good enough and thinke their plea good if in the exposition of a Scripture or debating of a question they haue the suffrage and liking of one or two Fathers The second thing which I note is the manner how the Apostle dealeth with such of the Philippians as differed from him in iudgement euen in these points of righteousnesse and saluation He doth not by and by despaire of them or reiect them as heretikes or thunder our sharpe threatnings against them but in all mildnesse of spirit signifieth his hope that God will reueale their errour vnto them that they which now are otherwise minded then he is may be of the same minde that he is But withall we must note what manner men they were with whom the Apostle dealt thus kindly They were no such men as wilfully opposed themselues against the truth or such as were so vtterly bewitched that they would not obey the truth but such as hauing not long since embraced the truth by his preaching were now a little seduced and drawne aside by such false teachers as were crept in amongst them Whence I obserue that we are for a time to beare with the ignorance of our weake brethren and to reteine a good hope of them though they doe not wholly subscribe vnto that truth which we embrace This also our Apostle teacheth vs to doe where he saith Rom. 15.1 We which are strong ought to beare the infirmities of the weake and not to please our selues we which are strong in knowledge in faith in hope or any good grace of God ought â—o beare with such of our brethren as doe yet come short of vs â—n any such grace neither ought we so to please our selues â—herein as to be puft vp in our selues and to contemne others â—ut being lowly in our owne eyes we are to hope that God will â—ake their darknesse to be light and supply what wanteth in â—heir weaknesse And much to the same purpose is that his exâ—ortation where he saith Brethren Gal. 6.1 if a man be fallen by occaâ—ion into any fault yee which are spirituall restore such a one with â—he spirit of meeknesse if a man be fallen by occasion of his â—lesh of the world of the Deuill or of any instrument of Saâ—an into any fault either of doctrine or of manners yee which â—re spirituall yee which are more strongly susteined by the â—pirit of God restore such a one with the spirit of meeknesse â—nd labour to bring him vnto that truth in doctrine or holinesse of life from which he was fallen Which sheweth that we are not to giue ouer for forlorne those that are holden with some error but rather that we are for a time to beare with â—hem and to hope that the Lord will bring them vnto the â—nowledge of the truth And see what great reason there is to moue vs hereunto Did we not all sit in darknesse and in the shadow of death Were we not all ignorant of the waies of God and of the things that belong vnto our peace Yes surely vntill the day-starre euen the sunne of righteousnesse arose in our hearts our mindes were full of darknesse and the way of truth we knew not For as the Apostle saith 1 Cor. 2.14 The naturall man whose vnderstanding is not yet cleared by Gods spirit perceiueth not the things of the spirit of God but they are foolishnesse vnto him Hath then the Lord in his great mercy towards me made my darknesse to be light and brought me to the knowledge of his truth and shut him as yet vp in darknesse and in ignorance Or hath the Lord brought vs both to the knowledge of his truth and hath he suffered him by occasion to fall from the way of truth and susteined me by the strength of his holy spirit And shall I in either of these cases insult ouer him contemne or disdeine him determine or iudge rashly of him to be a forlorne man an Atheist a reprobate Or am I not rather bending the knees of my soule vnto the Lord for his mercies towards me to hope that in his good time he will lighten his vnderstanding that was shut vp in ignorance or raise him vp againe that was fallen and in the meane time to beare with the ignorance of the one and the error of the other Yes my brethren so long as their ignorance of the truth is vntainted with cankred malice against the truth we may hope that the Lord will call them at the sixt or ninth or some good houre and reueale his holy truth vnto them and in the meane time we are to beare with them and to support one another through loue And for this cause the holy Apostles when the word which they preached was vnto them that heard them as water powred vpon a stone yet ceased not to instruct them with all patience hoping that God would reueale the things vnto them which as yet were hâ—â— from their eyes This then should teach vs not to despaire of them vnto whom the Lord hath not yet reuealed some part of his truth nor to withhold from them such wholesome instructions and admonitions as may draw them from that ignorance or error wherewith they are holden but in all godly sort to labour with them prouing if at any time God will open their eyes that they may turne from darknes vnto light from the power of Satan vnto God The Minister is after the example of our Apostle to instruct with all patience them that be ignorant and them that be contrarily minded in that truth of Christ Iesus which hee hath learned and to deale with them to be like minded as he is and if they be otherwise minded yet to labour with them and to hope that God will reueale the truth vnto them Others likewise whose eyes the Lord
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
be our glorie in all places and the crowne of our reioycing in the day of Christ Iesus So were the Thessalonians vnto this our Apostle as himselfe witnesseth saying What is our hope or ioy or crowne of reioycing 1. Thess 2.19 are not you euen it in the presence of our Lord Iesus Christ at his coming Yes ye are our glorie and ioy And why so 20. Euen because of their effectuall faith and diligent loue and patient hope in the Lord whereof hee spake in the first chapter And so were these Philippians also vnto him as here he witnesseth and why Euen because he had not runne in vaine nor laboured in vaine amongest them And so ye should so abound in all knowledge and in all iudgement and be so filled with the fruits of righteousnesse which are by Iesus Christ vnto the glorie and praise of God as that ye might be the crowne of our reioycing in the day of Christ that we haue not runne in vaine nor laboured in vaine Otherwise if the more we loue you the lesse we be loued of you againe if the more we labour amongst you and admonish you the more ye harden your hearts and despise vs euen for our workes sake if the more carefull we are to informe your vnderstandings in the truth the more ye stoppe your eares at the voyâ—â— of our charming charme we neuer so wisely if the more we endeauour to beget you in the faith and present you before God blamelesse in that day ye start aside like a broken bow and defile your selues with euery hatefull sinne to be short if we spend our strength in vaine amongst you and for nothing then how can we reioyce in you as in our ioy and our crowne And if not so then how can we come vnto you in these termes of loue my brethren beloued my little children dearely beloued If ye be not ioyned with vs in one faith and in one hope in Christ Iesus how can we speake vnto you as vnto our brethren If the loue of God be not in you indeed how can we speake vnto you as vnto our beloued If ye honor not the Father nor obey his holy will how can we speake vnto you as vnto little children If ye desire not the sincere milke of the Word that ye may grow thereby how shall we say that we long for you when wee are absent from you That therefore we may alwayes come vnto you in such termes of loue as ye desire and as heere our Apostle doth vnto the Philippians let vs not runne in vaine not labour in vaine amongst you but receiue from vs with all gladnesse the word of saluation which is able to saue your soules Be diligent to heare and carefull afterwards to meditate on the things which ye haue heard that as good hearers ye may grow vp in all godly knowledge of Gods will and in all holie obedience thereunto and that ye may say with the Prophet O Lord I haue hid thy word within my heart Psal 119.11 that I might not sin against thee Let the word of Christ dwell in you plenteously in all wisedome Philip 1.9.10 that ye may abound yet more and more in knowledge and in all iudgement that ye may discerne things that differ one from another that ye may be pure c. Follow after the truth in loue and in all things grow vp into him which is the head 〈◊〉 is Christ that as at this day we greatly reioyce to see the forward and willing mindes of many of you to come vnto the house of God and to heare those things that belong vnto your peace so our ioy may be fulfilled daily more and more and ye may be the crowne of â—ur reioycing in the presence of our Lord Iesus Christ at his coming And if at any time we vse sharpenesse of speech know this that it is for their sakes that obey not the truth that we may reclaime them from wandering out of the right way wherein they should walke And if the hurts of our people may be healed onely by applying gentle medicines without cutting and launcing their sores onely by pouring suppling oyle without pouring vineger into their wounds let no man thinke that we will vse sharpnesse of speech In a word this is our desire to present you pure and blamelesse in that day not hauing spot or wrinckle or any such thing Be ye filled with knowledge and loue and the fruites of righteousnesse that ye may be our ioy and crowne now and in the day of Christ The second thing which I note is the Apostles exhortation together with the reason thereof His exhortation is that the Philippians would stand and continue without shrinking fainting sliding or starting aside in the knowledge and faith of Christ Iesus rooted in him and stablished in the faith so as hitherto they had done and as now they had bene taught by example in his owne person renouncing all confidence in the flesh and in things without Christ and reioycing onely in Christ Iesus The reason of this his exhortaâ—ion vnto this perseuerance is because he would not haue them entangled with those euill workers of the concision which minded earthly things and whose end is damnation but would haue them followers of him and such as he is whose conuersation is in heauen c. Therefore so continue c. This exhortation then implying a dutie for vs hence I obserue a necessarie dutie for all Gods children which is perseuerance and continuance in the faith and truth of Christ Iesus so as we haue bene taught out of the Gospell of Christ Iesus A dutie much yet neuer too much vrged considering how many after they haue put their hand vnto the plough looke backe after they haue begunne in the Spirit Iohn 15.4 1. Cor. 16.13 end in the flesh Abide in me saith our Sauiour and I in you Stand fast in the faith saith the Apostle to the Corinthians â— Tim. 3.14 And vnto Timothie Continue saith he thou in the things which thou hast learned and art perswaded thereof knowing of whom thou hast learned them And of all the Apostles we reade that still they exhorted all the Churches euerie where to continue in the grace of God Acts 11.23.13.43 and with full purpose of heart to cleaue stedfastly vnto the Lord. For what shall it profite vs to haue tasted of the good word of God and by the hearing of the Gospell preached to haue come to some knowledge of the Lord and of the Sauiour Iesus Christ if afterward with the Church of Ephesus wee forsake our first loue and make not an end of our saluation with feare and trembling Iohn 8.31.32.15.4 If ye continue in my word saith Christ to the Iewes that beleeued in him ye are verily my Disciples and shall know the truth and the truth shall make you free But as the branch cannot beare fruite of it selfe except it abide in the Vine no more
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
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
appeareth that their ioy is not Christian because it is not constant but ebbeth and floweth according to the ebbe and floud of aduersitie and prosperitie What shall we say then when the Lord afflicteth vs with pouertie sickenesse and the like crosses must we reioyce in the Lord Yea verily 1. Sam. 2.6.7 for it is the Lord that killeth and maketh aliue that woundeth and healeth that bringeth to the graue and raiseth vp that maketh poore and maketh rich that bringeth low and exalteth Amos 3.6 There is no euill in the Citie which the Lord hath not done No euill that is no crosse or affliction no plague or punishment which he sendeth not And whatsoeuer crosse or affliction it is vnto his children it is but either a probation that the triall of their faith being much more precious then gold that perisheth may be found to their praise and honour and glorie at the appearing of Iesus Christ such as was Iobs affliction or else it is a fatherly correction that being chastened of the Lord 2. Sam. 12.14 they may not be condemned with the world such as was the death of Dauids child for Dauids sin and such as was the weakenesse and sickenesse and death of many of the Corinthians 1 Cor. 11 30. for eating and drinking vnworthily at the Lords Table Are then our crosses of pouertie sickenesse or whatsoeuer they be from God Then are they good and we are to reioyce in them For all things fall out for the best for those that loue and feare him Are they for the triall of our faith My brethren saith Iames James 1.2 count it exceeding ioy when ye fall into diuerse tentations and trialls c. Are they to correct and chastice vs If we endure chastening Hebr. 12.7 God offereth himselfe vnto vs as vnto sonnes for whom he loueth he chasteneth O but sometimes he shutteth vs euen vp in despaire and infidelitie how shall we then reioyce in the Lord I demand then Dost thou know it and lothe it and long to be brought againe into the glorious libertie of the sonnes of God Thou hast good cause to reioyce in the Lord for he hath onely hid his face from thee for a while that he may haue mercie on thee for euer And what if thy faith or hope be but as a graine of Mustard seed what if being as it were couered vnder the ashes they seeme not to be Christ Iesus is most plentifull to helpe them that are most weake and he is all-sufficient to supply all wants If any seede of God be there in thy weakenesse he will perfite his praise Yea but in that our Sauiour pronounceth a blessing vpon them that mourne Matt. 5.4 it appeareth that we are not alwayes to reioyce Not so neyther for euen then when we sigh and mourne for the affliction we haue in the world we are to reioyce in the Lord and to be of good comfort in Christ Iesus because he hath ouercome the world euen then when we mourne through a sence of Gods iudgements we are to reioyce in his tender mercies that he deales not with vs after our deseruings euen then when we mourne in the body because of affliction we are to reioyce in our soules because of our strong consolation in Christ Iesus and because our light affliction in the body causeth vnto vs a far most excellent and an eternall weight of glorie And therefore our Sauiour in the same place where he saith Blessed are they that mourne exhorteth also to reioyce and be glad in persecution for that great is our reward in heauen Let this then teach vs to take heed how we murmure against the Lord for pouertie sickenesse or any crosse whatsoeuer They are from the Lord whatsoeuer they be and if we be his children they are onely eyther for the triall of our faith and patience that patience hauing her perfect worke we may be perfect and entire lacking nothing or else as a louing correction of a mercifull father that we may be reclaimed from the wickednesse of our wayes And if we do not now reioyce in the Lord when he seemeth thus to hide his face from vs certainly whatsoeuer shew we made before of reioycing in the Lord we plaied but the hypocrites Howsoeuer therefore looking vnto our selues vnto our sins vnto our infirmities vnto our afflictions vnto the world we may sigh and mourne yet let vs reioyce in the Lord. We are not bid to reioyce in our selues Nay in our selues we shal be sure to haue cause enough of mourning We must therefore go out of our selues vnto the Lord and we must reioyce in him We must looke vnto him and remember that he is good and therefore whatsoeuer he doth is good that he is Almightie aod therefore can raise vs out of the dust of death and set vs with the Princes of the earth that he is mercifull and therefore will not suffer the rod of the vngodly to rest on the lot of the righteous And againe we must remember that he was poore that we might be made rich in him that he was weake that we might be made strong in him that he was tempted that he might be able to succour them which are tempted What cause therefore soeuer of mourning there be in our selues let vs looke out of our selues and let vs reioyce in him alwayes If he blesse vs then we thinke and yeeld easily that we haue cause to reioyce in the Lord and if he crosse vs with any plague or trouble then we haue also cause to reioyce in him because it is for our good and his owne glorie Reioyce therefore in the Lord alwayes LECTVRE LXXIX PHILIP 4. Verse 4. Againe I say reioyce 5. Let your patient mind be knowne to all men The Lord is at hand THese words are as we heard the last day an exhortation vnto the Philippians to reioyce not as the world doth but to reioyce in the Lord not with a momentanie and flitting ioy but alwayes both in weale and in woe not vnaduisedly made or about a light and easie matter but seriously made and about a matter very needfull and yet hard to be perswaded and therefore doubled Againe I say reioyce in the Lord alwayes Now see how it pleaseth the Lord that as the Apostle comes againe and againe vnto this holy exhortation and leaues it not with once or twice but euen the third time also exhorteth them to reioyce in the Lord so I should come vnto you againe and againe euen three seuerall times with the same exhortation to reioyce in the Lord. Againe saith the Apostle I say reioyce euen in the Lord alwayes for that is to be added and resumed to the former place From which doubling and redoubling of this exhortation I obserue both how needfull and withall how hard a matter it is to perswade this constant reioycing in the Lord to reioyce in the Lord alwayes For to this end doth the holy Ghost often in
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
shall be turned into hell Psal 9.17 and all the people that forget God Now who forget God if not they that do not thinke on and do the things that they haue learned and receiued and heard and seene in Gods Ministers Nay it cannot be that the God of peace should be with them that so neglect the things that belong to their peace For them that honor him he will honour 1. Sam. 2.30 and they that despise him shall be despised Ioyne light and darkenesse Christ and Belial and then let the God of peace be with them that neglect the things that belong vnto their peace And yet how many are there that will not come to learne receiue and heare of vs the things that belong vnto their peace how many that neuer thinke on or do the things that they haue learned and receiued and heard of vs the things that are true honest c. The absence of some for the most part from these our holie meetings and the dissolute negligence of others which being present are as if they were absent giue too too plaine testimonie to the truth of that I say O would we haue the God of peace to be with vs who is so desperately wicked that would not Here we see how we may haue the God of peace to be with vs namely if we thinke on and do those things which we haue learned and receiued heard of our teachers in Christ Iesus But if eyther we shall oppose our selues vnto those things as some do or neglect to thinke on and do those things as too many do or absent our selues from the hearing and learning and receiuing of those things as others do how shall the God of peace be with vs Nay he shall set himselfe against vs and in stead of peace with him and in our owne soules he shall arme himselfe against vs and send trouble into our soules Let vs therefore thinke on and do whatsoeuer things are true c. euen whatsoeuer good things we haue learned and receiued and heard and seene in our Ministers and Teachers and let vs take heed how either we oppose our selues vnto them or neglect to thinke on and do them or absent our selues from the hearing of them If we do the God of peace shall be with vs to giue vs his peace but if not he will set himselfe against vs and howsoeuer for a time we sleep securely yet shall he make vs at warre against our selues Thus farre of this exhortation and the reasons hereof Now reioyce I also c. After those sundrie exhortations vnto the Philippians in the former part of this Chapter whereof hitherto we haue spoken now followeth the latter part of the Chapter wherein he giueth thankes vnto the Philippians for that bountifull liberalitie which they sent vnto him lying at Rome in prison by the hands of Epaphroditus their minister therewith to supply such things as he lacked First therefore he signifieth his reioycing for their great care for him shewed by the things which they sent him by their minister vers 10. Secondly he signifieth his reioying to be not so much for the gift they sent him as for the fruite which thence redounded vnto them from ver 11. to 18. Thirdly he commendeth their liberalitie and wisheth the recompence thereof into their bosome vers 18 19. These be the generall points First then he signifieth I say his reioycing for their great care for him when he saith Now reioyce I c. In that he saith I reioyce greatly he signifieth the greatnesse of his reioycing that he was almost rauished with ioy for their care for him In that he saith I reioyce greatly in the Lord he signifieth that his ioy was not carnall or conceiued vpon the greatnesse of the gift but that the Lord by his Spirit had enlarged their hearts and wrought in them such a Christian care In that he saith that now at the last they were reuiued again to care for him he implieth that their care had for some time slacked towards him The word here vsed is borrowed from trees which seeming in Winter to be dead and withered in the Spring grow greene againe and hath in it this similitude that as the trees which in Winter seemed to be withered flourish againe in the Spring so their care which for a time languished and decayed now againe reuiued In that lastly he saith that they had bene carefull c. he excuseth the slacknesse of their care for him as not proceeding from want of will but from want of oportunitie to send that which they desired In these words then I note these three branches first the Apostles reioycing for their care for him secondly the Philippians slacknesse for some time to care for him thirdly the Apostles excuse of their slacknes to care for him This is the meaning of these words and these be the branches therein contained Now let vs see what obseruations we may gather hence whereof to make some vse for our selues First then here I note the Apostles great thankfulnes vnto the Philippians for their great care of him whereof he giueth them to wit when he saith that he reioyceth greatly for their care for him Whence I obserue this lesson for all Christians that it becometh them to be thankfull for benefits receiued and to shew forth their thankfulnes in word and in deed vnto those of whom they haue receiued them I speake not of thankfulnes vnto God but of thankfulnes vnto men so beseeming all men as that otherwise almost they forget to be men Gen. 23.12 When Ephron the Hittite would haue giuen vnto Abraham his field in Machpelah to burie his dead there how did Abraham bow vnto him and thanke him When Boaz gaue leaue vnto Ruth to gleane in the field Ruth 2. how thankfull vnto him were both Naomi and Ruth To omit others our Apostle what thankes giueth he vnto Priscilla and Aquila for their constant cleauing vnto him Rom. 16.4 Gal. 4.15 How thankfully doth he remember the Galatians sometimes exceeding great loue and kindnesse towards him Philem. 5. And how thankfully doth he remember Philemont loue towards all Saints Generally that of the Prophet is true euen in this Psal 33.1 that it becometh well the iust to be thankfull as vnto the Lord for his mercies so vnto man for such benefits as they haue receiued of man For thus both he that receiueth shall do that which might be expected and he that giueth shall haue that wherewith he will be satisfied Let this then teach vs to beware of vnthankfulnes He that rewardeth euill for good Pro. 17.13 euill shall not depart from his house And what else doth he that repayes good turnes with vnthankfulnes Let vnkind Laban be vnthankfull vnto Iacob if he will and churlish Nabal vnto Dauid but let it be farre from the faithfull to be vnthankful Our Apostle sorts vnthankfull men with the worst men that be 2.
faults let vs not condemne where the Lord hath not condemned and againe let vs not acquite where the Lord hath not acquited Thirdly here are to be reproued and condemned such as to excuse the faults and offences of others say and do more then in a good conscience they may For as I am not alwaies to condemne those men that do such things as wicked and vngodly men nor yet to acquit all those that do such things as good and godly men so neither am I to excuse one sort or other further then in a good conscience I may Charitie must rule me to excuse as I may affection may not ouer-rule me to excuse more then I should Albeit therefore to excuse the faults of men may seeme a very charitable fault yet if in any respect we do therein more then in a good conscience we may our fault is inexcusable and our iudgement sleepeth not Let vs therefore go so far in the excuse of our brethrens faults as in a good conscience we may but no further Let vs be ready to make the best of things we may but let vs euer remember to hold faith and a good conscience And let this suffice to be noted from the seuerall points in these words I speake not c. The Apostle hauing signified in the former verse his great reioycing in the Lord for the Philippians care ouer him now signifieth his reioycing to be not so much for the present gift they sent him because therewith his want was supplied as for their sakes euen for the fruite which should redound thence vnto them which he doth from the eleuenth to the eighteenth verse First therefore to meete with the suspicion of a couetous or an abiect mind he denieth that he reioyced so greatly for the gift because by it his want was supplied and yeeldeth a reason thereof euen because he had learned to be content with whatsoeuer state which contentment of minde he professeth he hath of Christ vers 11.12.13 Secondly he telleth them that notwithstanding he reioyce not in their gift yet he commendeth their liberality shewed both now and at other times towards him vers 14.15.16 Thirdly he telleth them that the thing wherein he reioyceth is the fruite of their gift for that it shall further their reckoning verse 17. These be generally the points I speake not c. In these words as I said the Apostle to meete with the suspicion of a couetous or at least an abiect minde denyeth that he reioyced for their gift as if before he had receiued it he had bin cast downe through want or were not able to endure his want For thus it might be obiected and said Yea indeede doth this care for you so greatly reioyce you Like enough your heart was downe before this helpe came vnto you No no saith the Apostle I speake not this because of want because my want is supplied as if before this supply came I had bene cast downe through want or were not able to endure want For I haue learned in whatsoeuer state I am c. which is a proofe that it was not for the gift that he reioyced because his want was supplied by it but for some other thing Where I note that the Apostle was neither deiected and cast downe through want nor his affection much altered by the supply of his wants Whēce I obserue who they are whom want doth not pinch to cast them downe through heauines namely the children of God who walke so as they haue the Apostle for an example What are not the children of God pinched with want Was not Abraham driuen by famine out out of Canaan into Egypt Was not Isaac driuen by famine from one place vnto another And was not the same lot vnto al the Patriarchs Had our blessed Sauiour himselfe a house to put his head in Were not the holy Apostles tried as by many other wayes so by want Yes surely amongst other afflictions want and penurie is one wherewith they that liue godly in Christ Iesus are sometimes pressed and pinched But this is it though they be in want yet they are not ouercome of want euen as the Apostle saith We are in pouertie 2. Cor. 4.8 but not ouercome of pouertie They looke vnto the Lord and they rest in him they know that pouertie and riches euen both these are from the Lord who maketh poore and maketh rich and that all things worke together for the best vnto those that loue and feare the Lord. And therefore they hang not downe their heads nor are casten downe through heauines they murmure not at the Lord nor breake out into impatience but patiētly depend vpon that God that commanded the rauens to feede his Prophet Elias and that feedeth the yong rauens that crie for want of food They know that the Lord careth for them though the world seeth it not and that he will supply their wants so farre as he seeth it good for them and therefore they comfort and cheare themselues in him Let this then teach vs not to looke at mens wants but how men are affected through their wants Pouertie or riches are no certaine arguments of the loue or of the hatred of God towards any Both are mercies and blessings of the Lord vnto the godly and both are plagues and snares vnto the wicked By pouertie and want the godly are oftentimes tryed to see whether they will blaspheme God to his face whether they will murmure against the Lord whether they can be content as to receiue good at the hand of God so to receiue euill whether in time of aduersitie they will go away from the Lord. By riches likewise the godly are often tryed to see whether they will thereby grow proud and forget the Lord whether they will as good Stewards vse them to the glorie of his Name and the good of their brethren whether they will beare themselues as enriched by him and make him their chiefest treasure Both these I say are trialls vnto the godly that the triall of their faith may be found to their praise and honour and glorie at the appearing of Christ Iesus Againe pouertie is often laied vpon the wicked for a plague as Salomon sheweth where he telleth the Sluggard Prou. 6.11 that his pouertie cometh as one that trauelleth by the way and his necessitie as an armed man and riches are often giuen them as snares as the Apostle sheweth where he saith that they that will be rich 1. Tim. 6.9 fall into tentation and snares and into many foolish and noysome lusts which drowne men in perdition and destruction Pouertie then or riches plenty or want are not the things that we are to looke vnto for that these are common to the wicked with the godly but how they worke vppon mens affections what effects they haue among the children of men Doth thy pouertie and want make thee hang downe thy head breake thy heart through heauinesse cause thee to murmure and grudge
call him my God and my Lord to brand them with most odious names and to heape on them most opprobrious speeches that shall at any time so speake But if we keepe the true patterne of the most wholesome words which we haue learned of our Apostle 2 Tim. 1.13 as he willeth vs it is warrant enough for vs and if we do so whatsoeuer opprobrious name or speech is cast vpon vs lights as well vpon him as vpon vs and so long we neede not much to moue or trouble our selues thereat The second thing which here by the way I note is that the Apostle saith Vnto God euen our Father God he is the Father of our Lord Iesus Christ and he is the Father of vs all And hereupon he saith Ioh. 20.17 I ascend vnto my Father and your Father vnto my God and your God But not any but Christ alone when he speaketh of God can say my Father The reason is in the difference of the manner how he and we are called sonnes For in a large different manner are he and we called sonnes he by eternall generation of the substance of the Father we onely by Adoption through Iesus Christ his Sonne and regeneration by his Spirit he the onely begotten Sonne of God by nature we all the sonnes of God not by nature but by grace nor onely as the Angels in respect of our creation but in respect of our Adoption and regeneration Albeit therefore one God be the Father of our Lord Iesus Christ and the Father of vs all yet because of this different manner how he is his and our Father we cannot say as he my Father but onely our Father Neither is it obserued that any saith with Christ my Father 28. as many say with Thomas my Lord and my God The third thing which by the way I note is that in this and other like places where these speeches are thus ioyned together our God is mentioned in respect of our creation and our Father in respect of our regeneration our God in respect of temporall blessings and our Father in respect of spirituall graces and eternall in the heauens For as our God he created vs and made vs but as our Father he adopted and redeemed vs by Christ and renewed vs by his Spirit as our God he gaue vs life motion and being but as our Father he maketh vs to liue vnto his praise to walke after the Spirit and to be new creatures So that the ioy and comfort of our soules is this that our God is our Father euen our mercifull and louing God and tendereth vs as his sonnes and heires of his promises These things I thought good to note by the way by occasion of the first note which here offereth it selfe viz. vnto whom all praise is due namely vnto God euen our Father The second thing which here I note is the thing which is due vnto him which is glory and honour and praise and thanksgiuing as witnesse also the foure and twentie Elders saying Thou art worthie O Lord to receiue glorie and honour Apoc. 4.11 and power For thou hast created all things c. The third thing which I note is the continuance of the time during which this praise is to be giuen vnto him which is for euermore that is throughout all ages from generation to generation The reason of which euerlasting continuance is not onely because of his eternall maiestie and glorie but specially because of his euerlasting mercy and loue that as his mercies endure for euer so his name may be blessed and praised for euer Many notes ye see might hence easily be gathered and not vnfruitfully insisted vpon as first from the person vnto whom all praises is due viz. not vnto Saints or Angels much lesse vnto brutish or senslesse creatures but vnto God onely euen vnto God our Father Secondly from the thing which is due vnto him which is praise and thanksgiuing not with lips alone but from the heart and soule which is the sweetest smelling sacrifice that can be offered vnto the Lord. Thirdly from the time that his praise is not to be temporarie but euerlasting as his mercies are euerlasting But for this time my meaning is to conclude all these in one short obseruation which is this That alwaies in all things God euen our Father is to be praised write we or speake we remember we with our selues or mention we vnto others temporall blessings or spirituall graces for this life present or for that that is to come still he is to be praised And to this the Apostles giue witnesse in euery place Our Apostle concluding his Epistle to the Romanes Rom. 16.27 To God saith he onely wise be praise through Iesus Christ for euer Amen And againe Vnto him that is able to do exceeding abundantly aboue all that we aske or thinke according to the power that worketh in vs be praise in the Church by Iesus Christ throughout all generations for euer Amen 1 Tim. 1.17 And againe Vnto the King euerlasting immortall inuisible vnto God onely wise be honour and glorie for euer and euer Amen 1 Pet. 4 11. And the Apostle Peter Let God in all things be glorified through Iesus Christ to whom is praise and dominion for euer and euer Amen In which testimonies to omit infinite others which might be brought to this purpose ye see also the practise of the Apostles that alwaies in all things they praised the euerliuing and onely wise God And the reason why it should be so is euident and cleare as the foure and twenty Elders yeeld it where they cast their crownes before him and say Thou art worthie O Lord to receiue glorie Apoc. 4.11 and honour and power For thou hast created all things and for thy wills sake they are and haue bene created Rom. 11.36 Or as our Apostle yeeldeth the reason Of him and through him and for him are all things to him therefore be glorie for euer Amen But not to seeke after other reasons then our present text affoordeth he is our God that hath created vs formed vs and made vs for his glorie he is our Father which hath blessed vs with all spirituall blessings in heauenly things in Christ and his mercies towards vs in Iesus Christ his Sonne are for euermore therfore alwaies and in all things his name is to be blessed and praised But who is he that knowes not this that God is alwaies in all things to be praised and that there is great cause so to do If the question be asked one thing will be answered but if the practise be looked into another thing may bee iudged Luk. 12.47 If we know it and do it not it cannot be but that we shall be beaten with many stripes And do we alwaies in all things praise the Lord If ten lepers be clensed amongst vs of their leprosie are there not nine of them that neuer returne backe to giue God praise
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
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
to loue one another as Dauid and Ionathan did to redeeme our owne peace and quietnesse with some losse as Abraham did to be faithfull in the Lords house as Moses was â—o cloth the naked to feed the hungry to iudge the fatherlesse and widow as Iob did to delight in the Law of the Lord and to exercise our selues therein day and night as Dauid did to serue the Lord with fasting and praier as Anna did to sit down at Iesus feete and heare his preaching as Mary did to restore with vantage that which was taken by forged cauillation as Zaccheus did these and such like are the actions wherein wee should earnestly desire to resemble the Saints of God as neere as we can And if we marke it in the places where we are precisely exhorted to follow the example of the Saints of God we are exhorted to follow them in these and the like things as in beleeuing that faith is imputed vnto vs for righteousnesse as it was to Abraham Rom. 4.23 1 Cor 4.16.11.1 2 Thes 3.8 in suffering affliction for Christ his sake in not seeking priuate profit but the profit of many that they may be saued in labouring carefully and not walking inordinately in following after perfection Christianly and embracing the truth zealously as in this place of our Apostle Moe rules I doubt not might be noted but these being obserued we shall make an holy vse of following the example of the Saints of God in the whole course of our life But if we do consider what holy vse we make of such examples of the Saints of God as either haue beene or are it will appeare that many of vs make little or no benefit at all of them For not to speake of great Princes and Councellors whom it were to be wished that they were like vnto good Iosias and faithfull Hushai our rich men doe they not more resemble that rich man in the Gospell that was clothed richly and fared delicately euery day but neuer regarded poore Lazarus that lay at his gate full of sores begging some crummes that fell from his table Luc. 16. then Abraham The poorer sort doe they not more resemble those foure Lepers that first entred into one Tent and spoyled it 2 Reg. 7.8 and then into another and spoyled it then the good Shunemite Our Artificers and Trades-men do they not more resemble Demetrius and his company mentioned in the Actes that made more account of their gaine Act. 19.24 and of their bellies then of Paul of the Preacher or of the preaching of the word then those that wrought in the worke of the Temple Our Countrey-men and they that are occupied about their cattle and their grounds do they not more resemble those that could not discerne betweene their right-hand and their left-hand that had no knowledge in the waies of God Ionah 4.11 or the things that belonged vnto their peace then Noah or the Patriarches Our Magistrates doe they not more resemble those of whom Salomon speaketh Pro. 29.2 that when they rise vp men hide themselues when they beare rule the people sigh then Moses or Iosua Our Ministers do not they resemble more those of whom the Apostle saith that they sought their owne Phil. 2.21 and not that which was Iesus Christs than the Apostles of Christ Surely so it fareth with too too many that they are more like the worst then the best For if it be so â—â—at happily we doe looke at the examples of the Saints of â—od what do we For examples of the Saints of God mentiâ—ned in the word of God either we say that they are onely to â—e wondred at but not to be imitated or else we follow them 〈◊〉 the things wherein we ought not If Samson say Iud. 15.11 as they did â—â—to me so haue I done vnto them by and by we perswade our â—â—lues that we may lawfully be reuenged of our enemies If â—lisha curse them that mocke him euen vnto the death 2 Reg. 2.24 and tearing 〈◊〉 pieces by beares by and by we think we haue a good defence â—r vs if we curse those that wrong vs euen vnto hell And if Moses or Ieremie draw backe the shoulder when the Lord cals â—â—em by and by we thinke we may be excused if we doe not â—â—waies hearken when the Lord doth call vs to this or that â—utie And so likewise in the rest either we thinke them onâ—â— to be admired but not to be imitated or if we doe imitate â—â—em it is either in the things that wee should not or as we â—ould not only looking vnto some thing which they did â—â—t not considering the manner or the cause or some other â—â—rcumstance of doing that they did or that they sinned in â—â—at they did Againe for examples of such of Gods Saints as liue among â—s and whose practise we may see daily before our eyes when â—â—e are told of them wee scorne that their actions should bee residents for vs to follow yea such is our corruption that ofâ—entimes we are not ashamed to say doe such and such men â—â—uour such a godly work further such an holy action counâ—enance such a religious exercise we will hinder it wee will â—rosse it we will crush it or else we will take the foyle nay to â—et them see and know how little we care to be like them doth â—â—aâ— king when there should be mourning for the heauie hand â—f God vpon vs grieue them doth swearing and prophaning â—f the Lords day grieue them we will doe these things the raâ—her to despise them If they be men fearing God eschewing â—uiâ—l and doing the thing that is good we will haue some exâ—eption against them wherefore wee will not follow their exâ—mple And commonly we will brand them with the name of â—ustere and precise men and then will we be so farre from following their example as that wee will both crosse what good they intend if we can and besides wee will grieue them either by our selues or others as much as we can This is the vse that generally we make either of old or new examples past or present But beloued it should be farre otherwise as already we haue heard Yea a great cause it should be vnto vs of thankfulnesse vnto our God for his great mercie towards vs in that he hath vouchsafed to beset vs with so many old and new examples of his holy Saints whereby we might be drawne to walke in such an holy course as they walked Let vs therefore be thankfull vnto our God for them and to testifie our thankefulnesse let vs alwaies remember them and in our liues follow the holy practise of them For for that purpose were they written which are commended in holy Scripture vnto vs. And as I told you let vs be sure of this that if the multitude of holy examples past and present wherewith we are compassed shall not preuaile with vs to be followers of them they