euen the like extremitie of sickenesse that Epaphroditus was brought vnto A step onely betweene them and death or rather no steppel but they deliuered out of the iawes of death as a pray out of the teeth of the wilde beast or as a bird out of the snare of the fouler And this the Lord may seeme to doe for these causes amongst many other 1. Thereby to make his power more to be knowne amongst the sonnes of men For what can more manifest the power of almighty God then to saue vs when the pit is now ready to shut her mouth vpon vs and nothing but present death before vs 2. To encrease their thankefulnesse who being brought vnto the gates of death are thence deliuered For how much neerer they were vnto death so much greater praises are due vnto him that hath deliuered them from death 3. Thereby to humble them for euer vnder his mightie hand by whom they yet liue moue and haue their being For what should more humble vs then plainely to see that it is no way in our selues but in the Lord only to saue our life from death and to deliuer vs from the power of the graue Seeing then it pleaseth the Lord oftentimes to bring euen his dearest children and choisest seruants into such extremities as of other dangers so of sicknesse let vs take heed how we iudge them as plagued of God for their offences because they are so extreamly visited Yee know it was the great fault of Iobs friends that still they vrged him that surely hee was a great and grieuous sinner a wicked and an vngodly man because the Lord his hand was so heauie vpon him Nay my brethren though some of our brethren in these hot and sharpe diseases through extremity of paine or otherwise howsoeuer should somtimes breake out into impatient speaches yet let vs take heede how we iudge them as forsaken of the Lord ye know the example of Iob into what execrations and words of impatiencie he brake out through that extremitie of griefe wherewith he was holden who yet was a very choise seruant of the Lord and whose patience is commended in the Scriptures Againe seeing it pleaseth the Lord oftentimes to bring euen his dearest children and choisest seruants into such extremities of sicknesse let this be a comfort vnto vs in what extremitie of sicknesse so euer we shall be For no new thing herein doth befall vs but such as oftentimes doth the dearest children of God and he which deliuered them from the hand of the graue when the pit had euen shut her mouth almost vpon them will also deliuer vs if it shall be for his glory and our good Sicknesse and extremitie of sickenesse all are of the Lord and all for the best vnto his children Let vs therefore in all things that befall vs so submit our selues vnto the will of the Lord as that both in heart and voice we euer pray and say thy will be done in earth as it is in heauen LECTVRE XLV PHILIP 2. Verse 27. But God had mercy on him and not on him onely but on me also lest I should haue sorrow vpon sorrow BVt God had mercy on him Where the Apostle first setteth downe the cause of his recouerie and restoring vnto health which was Gods mercy 2. The extent and bountifulnes of Gods mercy therein reaching not to Epaphroditus alone but to Paul also 3. The Apostle setteth downe the cause why the Lord in mercy towards him also restored Epaphroditus vnto health to wit left he should haue sorrow vpon sorrow .i. lest vnto that sorrow which already he had by his bands and imprisonment there should haue beene added another sorrow for his death The words are so plaine and easie in themselues to be vnderstood that there needeth no farther opening or explication of them Let vs therefore see what notes and obseruations we may gather hence whereof we may make some vse vnto our selues But God had mercy on him By which phrase of speech the Apostle signifieth Epaphroditus his recouerie and restoring vnto health Yet see how the Apostle was not content barely to say but he was restored vnto health but signifying euen this same thing he withall noteth both who restored him wherfore he was restored vnto health saying But God had c. As if he should haue said but God for his mercies sake restored him vnto health Whence I note that it is the Lord that woundeth and maketh whole that both visiteth vs with sicknesse and also holdeth our soule in life and healeth all our infirmities For so the Lord himselfe saith Behold now for I Deut. 32.29 I am he and there is no God with me I kill and giue life I wound and I make whole And againe in Exodus saith the Lord Ex. 15.26 I am the Lord that healeth thee And therefore the Prophet thus praieth Heale me ô Lord and I shall be whole saue me Iâ—r 17.14 Ps 103.2.3 and I shall be saued And the Prophet Dauid thus stirreth vp himselfe to praise the Lord saying Praise the Lord ô my soule and forget not all his benefits which forgiueth all thy sinne and healeth all thine infirmities or all thy sicknesses and diseases It is the Lord then yee see that healeth our sicknesse and holdeth our soule in life yea it is euen he that deliuereth vs both from the first and likewise from the second death Yet I would not here be so mistaken as if I iudged that because it is the Lord that healeth our infirmities therefore in the bed of our sicknes we should onely call vpon the Lord and neglect the meanes ordeined for the recouerie of our health For as he hath appointed the end so hath he ordeined the meanes vnto the end And albeit sometimes he worke without meanes and restore vnto health without any medicine or physicke at all yet most ordinarily he worketh by meanes and restoreth vnto health by medicine and physicke And therefore we are not at any time to neglect the meanes of physicke and such like helps for the recouerie of our health but rather we are to vse them with all thankfulnesse vnto the Lord for them and with all praier and supplication in the spirit for his blessing vpon them We see how that good King Ezechias when it had beene told him of the Lord by the Prophet 2 Reg. 20.5.6 thus Behold I haue healed thee and the third day thou shalt goe vp to the house of the Lord and I will adde vnto thy daies fifteene yeere yet for all that 7. when the Prophet said vnto him take a lumpe of dried figs and lay it vpon the boyle and thou shalt recouer he tooke it and laid it on and recouered He might haue said hath the Lord spoken and will he not performe it He hath promised me healâ—h and a lengthning of my daies for 15 yeeres what neede I more then his word what neede I any medicine or prescript from any Physician
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
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
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
God forgotten to be gracious and will he shut vp his louing kindnesse in displeasure And againe Lord why abhorrest thou my soule and hidest thy face frome mee Lord where are thy old louing kindnesses thy terrors doe I suffer with a troubled minde thy wrathfull displeasure goeth ouer me and the feare of thee hath vndone mee His reall continuance ye see seemeth to be cut off and himselfe to be separated from the Lord but by his gronings and cries it appeareth that his holy desire still remained Pauls care likewise was interrupted and his reall continuance remitted when hee was so exalted through the abundance of reuelations 2 Cor. 12.7 that there was giuen vnto him a pricke in the flesh euen the messenger of Satan to buffet him yet in that he then besought the Lord thrise that that messenger of Satan might depart from him 8. it appeareth that this his holy desire still remained And this holy desire of perseuering is it which the Lord accepteth and then is he said to giue vs this grace of perseuerance when hee giueth vs a perpetuall will and desire of perseuering in that grace wherein wee stand howsoeuer the very act of perseuering by sinne tentation or other trouble seeme to be cut off and quite failed sometimes euen in the dearest of Gods children Here then is a notable comfort for the broken and contrite heart for the humbled and afflicted soule For tell me ô thou distressed soule hath the spirit sometimes witnessed vnto thy spirit that thou wast the childe of God Hath the loue of God sometimes beene so shed abroad in thine heart that thou hast verily perswaded thy selfe of the loue of God towards thee Hast thou sometimes beene delighted in the law of thy God and felt the sweet comforts of God in Christ Iesus in thy soule Why then is now thy soule so heauy and why is it so disquieted within thee Why doe thoughts arise in thy heart and why doth the sleepe depart from thine eyes O waite vpon the Lord and put thy trust in him for hee that hath begun a good worke in thee will performe it vntill the day of Christ Iesus He hath said it by his holy Apostle and shall he not doe it The strength of Israel will not lie 1 Sam. 15.29 nor repent for he is not a man that he should repent He hath begun a good worke in thee euen of his loue and his mercy towards thee and as himselfe so his loue is vnchangeable so that whom hee loueth once he loueth vnto the end O but therefore thou art troubled because he doth not seem to continue his louing kindnes towards thee Thou feelest not that ioy in the Holy Ghost that comfort in Gods loue which thou wast wont to finde thou art euen dead vnto the life of God Well did not Dauid cry out Lord where are thy old louing kindnesses where are thy former mercies Did he not pray restore me to the ioy of thy saluation and renue a right spirit within me And againe O quicken mee according to thy word quicken me according to thy louing kindnesse So that thou seest there hath no tentation taken thee but such as appertaineth to man euen such as haue ouertaken men after Gods owne heart But tell me doth it not greeue thee that thou doest not feele that assurance that comfort that ioy that thou wast wont to finde in thy God through Iesus Christ Doest thou not desire and long to feele that assurance comfort ioy that thou wast wont to finde in thy soule O yes it is thy doubtings that trouble thee and comfort which thou longest for Well then good enough It is a broken and contrite heart that greeueth at his sinnes Psal 51.17 that greeueth at his wants that the Lord loueth and a troubled spirit troubled at the cogitation of his slips and imperfections is a sacrifice acceptable vnto him And againe this holy desire of any grace is the grace it selfe A desire of comfort is a great part of comfort and a desire of perseuering is a chiefe part of perseuerance and hee that desireth any grace of God tending to saluation shall surely haue it For so Christ hath promised saying I will giue to him that is a thirst of the well of the water of life freely Apoc. 21.6 which is the same with that in the Prophet where it is said Ho euery one that thirsteth come yee to the waters Esay 55.1 and yee that haue no siluer come buy and eat come I say buy wine and milke without siluer and without money Comfort then your selues be of good comfort in the Lord all yee that thirst after and desire the things that belong vnto your peace Let not your sinnes or your wants and imperfections too much cast you downe or dismay you What if he will haue you to saile by hell to heauen He that continueth this holy desire in you will not suffer his mercies vtterly to faile from you for euer Heauinesse may endure for a night for a short season but ioy commeth in the morning after a while heauinesse is turned into ioy and sackcloth into the garment of gladnes Where he hath begun he will make an end and scattering this cloud he will shew vnto thee the light of his holy countenance In the meane time let that holy desire which is in thee be a pledge of his loue vnto thee and assure thy selfe he shall fulfill all thy hearts desire and restore thee to thy wonted ioyes againe LECTVRE VI. PHILIP 1. Vers 7. As it becommeth me so to iudge of you all because I haue you in remembrance that both in my bands and in my defence and confirmation of the Gospell you all were partakers of my grace THe second thing which heere I note is that God and God only had begunne that good worke of embracing the Gospell in them would as the Apostle was perswaded performe it vnto the end For once it plaine that the Apostle meaneth that God had begunne this worke in them and would performe it vnto the end and in that he saith not I am perswaded that God but that hee which hath begun c he plainely implieth that God only begunne that good worke in them and would performe it vnto the end For if any other but he onely had intermedled therein how should the Philippians haue plainely vnderstood the Apostle to speake of God when he said that he c. He if any other had had any hand heerein might aswell be vnderstood of that other as of God Hence then I obserue that both the beginning and the perfiting of our obedience to the Gospell and indeed of euery good worke in vs is only from God And to this the writings of the holy Ghost euery where agree The Apostle speaking in generall saith what hast thou that thou hast not receiued 1 Cor 4 7. no gift no grace no good at all but we receiue it from God
but in his sufferings he was patient and constant neiâ—her for bonds nor imprisonment nor feare of death shrunk â—â—om the profession of his hope This was his fight and â—hus he ouercame Hence then 1. I obserue that it is no light matter to enâ—ure the crosse for Christ his sake but it is a fight with the â—duersarie euen a round trying of the masterie who shall â—uercome Now in this fight the fielde is wonne and the masterie got if we patiently constantly endure the crosse â—et vs therefore stand fast that at the last we may say with â—he Apostle I haue fought a good fight 2. Hence I obserue that the example of Gods Saints that â—aue suffered before vs should encourage vs gladly to suffer â—or Christ his sake And therfore our Sauiour encourageth his Disciples against persecution thus saying so persecuted â—hey the Prophets which were before you And againe If the world hate you ye know that it hated me before you And again Take the Prophets saith Iames for an example of suffering aduersitie and of long patience As therefore we haue the holy men of God for an example let vs gladly suffer for Christ his sake and in nothing feare the aduersaries 3. Hence I obserue that the Pastors ought to be vnto their flockes examples as of other good things so of patience and constancie in suffering for Christ his sake 4 That great and long crosses may lie vpon them when God loues most as here on Paul on the Israelites 400 yeeres in EGYPT on Abraham in his barennesse Laus omnis soli Deo THE SECOND CHAPTER LECTVRE XXIV PHILIP 2. Verse 1. If there be therefore any consolation in Christ if any comfort of loue if any fellowship of the spirit if any compassion and mercy 2. Fulfill my ioy that yee be like minded hauing the same loue being of one accord and of one iudgement THE Apostle hauing in the former chapter exhorted the Philippians generally vnto such a conuersation as becommeth the Gospell of Christ and hauing particularly instanced in some of those points wherein such a conuersation consisteth now in this chapter hee instanceth in some other points wherein such a conuersation consisteth as namely in concord loue and humilitie and most earnestly exhorteth the Philippians and in them vs vnto these most necessarie vertues and graces of a Christian life and conversation In the words I note 1. the manner 2. the matter of the Apostles exhortation The manner how the Apostle exhorteth the Philippians is by way of request as we say for all the loues vnder heauen in the first verse in these words If there be therefore c. Wherein the Apostle coucheth 4. very patheticall arguments to perswade the things whervnto he exhorteth them are inferred as ye see vpon the words before as if he should haue said your selues haue seene what I suffered at Philippi for Christ his sake what fighting I had there and now yee heare what I suffer at Rome for Christ his sake what fighting I haue here If therefore c. The first argument is If there be any consolation in Christ that is if by my ministerie and Apostleship ye haue any comfort in Christ Iesus then fulfill my ioy that yee be like minded c. as if he should haue said now shew whether yee haue receiued any consolation in Christ Iesus by the worke of my ministerie If yee haue receiued any let me haue some backe againe from you fulfill my ioy c. The second argument is if there be any comfort of loue that is if you so loue me that yee desire any comfort in these my bands for the defence of the Gospell then fulfill my ioy c. as if he should haue said I loue you from the very heart roote in Iesus Christ now shew whether yee so loue me that indeed yee desire my comfort in my bands and imprisonment And if yee doe so loue me then fulfill my ioy c. The third argument is If there be any fellowship of the spirit that is if yee be knit together in the bond of one spirit with me and amongst your selues then fulfill my ioy c. as if hee should haue said Men that are knit together in the bond of one spirit are to giue proofe thereof by concord loue and agreement amongst themselues now then shew whether yee be knit together in the bond of one spirit with me amongst your selues And if yee be so knit together then fulfill my ioy c. The fourth argument is if there be any compassion and mercy that is if ye haue any bowels of compassion to shew any mercie to me the Lord his prisoner for your sake then fulfill my ioy c. as if he should haue said Now shew what bowels of compassion there are in you what mercy you haue on me the prisoner of Iesus Christ for your sake And if there bee any bowels of compassion in you any mercy towards me then fulfill my ioy c. What more patheticall to moue more forcible to perswade then these arguments so closely followed and so passionately vrged All such and in such sort pressed that the manner of the Apostles exhortation could not be deuised more effectuall to perswade the things which now his hearts desire was to perswade Now the matter of the Apostles exhortation is partly touching graces which he wisheth them to follow after and partly touching faults which hee wisheth them to bee free from The graces which he wisheth them to follow after in this second verse are set downe first in generall and then in speciall In generall he exhorteth them that they be like minded or as it is translated elsewhere that they be like affectioned Rom. 12.16 hauing their affections likings and desires set on the same things Which his exhortation is not simply so that they be like minded but with another prefixed motiue as I take it therevnto fulfill my ioy that yee be like minded Which is as if he should haue said I ioy in the fellowship which yee haue in the Gospell from the first day vnto now I ioy in your constant abiding in the truth in such assaults by the aduersaries of the truth I ioy in your liberalitie sent vnto me whereby yee communicated to mine afflictions I ioy in very many mercies and graces of God bestowed vpon you in Christ Iesus But yet my ioy is not full so long as I heare of any contentions emulations and distractions among you my ioy is not full If therefore there be any consolation in Christ c fulfill my ioy make full my ioy and so shall yee make full my ioyt if yee be like minded like affectioned one towards another So that yee see the exhortation is not simply proposed but with this motiue prefixed therevnto my ioy is not full except yee be like minded fulfill my ioy that ye be like minded This is the generall vertue whereto he exhorteth them The speciall vertues comprised vnder
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
them and by them A good nature yee know reioyceth in euery opportunitie that is giuen him whereby he may shew himselfe thankfull and dutifull though it be to his trouble and cost Euen so the children of God though this life be full of trouble and griefe yet when their health is restored and their daies lengthned they reioyce in the opportunitie that God hath giuen them to doe good in the Church or in the common-weale and are carefull therein to shew themselues both thankfull and dutifull vnto their God For answer then vnto the point in man we are to consider briefly these two things the good of himselfe and the good of others vnto the glory of God In respect of the good of himselfe death is a speciall mercy of the Lord vnto euery childe of God because then they rest from their labours and their workes follow them And therefore the Apostle said it is best of all to be loosed and to be with Christ Phil. 1.23 But in respect of others and of the glory of God it is a speciall mercy of God vnto his children to be restored vnto health because so they are made farther instruments of his glory and of the good either of Church or of Common-wealth And therefore the Apostle addeth 24. neuerthelesse to abide in the flesh is more needfull for you Albeit then death had been a speciall mercy of the Lord vnto Epaphroditus in respect of the good of himselfe yet in respect of the Church at Philippi it was a speciall mercy of the Lord as our Apostle here saith that he was restored vnto health Neither yet would I so here be vnderstood as if I thought or taught that it is a speciall mercy of the Lord vnto his children to be restored vnto health onely in respect of the good of others and not at all in respect of the good of themselues for albeit death bee so a speciall mercy of God vnto them in respect of the good of themselues for that thereby they are freed from the troubles of this life and receiued into euerlasting ioy and blisse yet is health also and life a speciall mercy of the Lord vnto them euen in respect of the good of themselues because the oftener they passe through the fire the more they are purified and made the finer gold the more they are boulted and sifted the finer flower they will be Albeit therefore by life they haue moe troubles yet because by troubles they are made more glorious therefore is life and restoring vnto health a speciall mercy of God vnto his children not only in respect of others good but in respect also of the good of themselues Are then both death and recouerie of health speciall mercies of the Lord vnto his children If then we be the children of God let not our hearts be troubled nor feare in the bed of our sicknesse If it please the Lord by death then to cut off our dayes this let vs know that in mercy towards vs he doth it that so we may not see the euils that are to come that so we may haue rest from all our labours and from all the troubles of this life and that so wee may be euer with our head Christ Iesus and haue the full fruition of those ioyes which eye hath not seene neither eare hath heard nor hath entred into the heart of man to thinke of And againe if it please the Lord to restore vs vnto health let vs know that in mercy likewise he doth it that so we may confesse his name and sing praises vnto him in the land of the liuing that so wee may be further instruments of his glory in doing good vnto others either in in the Church or in the Common-wealth and that so being further tried wee may be further purified to returne as fine gold out of the fire Hath any of vs then cause to mourne for them that doe already sleepe in the Lord Let vs mourne but not as men without hope for the Lord hath had mercy on them and in his mercy towards them hath deliuered them out of prison into a most glorious libertie and hath brought them from a most troublesome sea of miseries vnto the most happy hauen of euerlasting blessednesse Againe hath any of vs beene restored from sicknesse vnto health Let vs remember that the Lord herein hath had mercy on vs as hee had on Epaphroditus For this mercy let vs shew our selues thankfull vnto the Lord and our thankfulnesse vnto the Lord let vs testifie vnto the world by walking worthy of this mercy He hath reserued vs vnto his further glory Let vs glorifie God both in our bodies and in our spirits for they are Gods Let vs be faithfully and painfully and carefully occupied in the workes of our calling whatsoeuer it be vnto the glory of our God And in particular as this time requireth as God hath had mercy on vs by restoring vs vnto health and bringing vs from the gates almost of death vnto life so let vs take pitie and compassion on our poore distressed brethren and by our morsels of bread and other releefe let vs saue their liues from death As our liues were precious in Gods sight so let their liues be precious in our sight who happily are as deare vnto God as wee are For know this that blessed are they that consider the poore and needie c. Psal 41.1.2.3 And not on him onely but on mee also Wee haue heard of Gods mercy on Epaphroditus in restoring him vnto health which was both a worke of the Lord and a worke wherein the Lord shewed his mercy on Epaphroditus Now see the riches and the bountifulnesse of Gods mercy herein for in restoring him vnto health Gods mercy was not shewed on him alone but on the Apostle Paul also The note which hence I gather is this that in the mercies of the Lord vpon his children there is oftentimes a blessing not for them alone in particular but for others of his children also So sometimes hee sheweth mercy on the childe and keeâ—â—h him aliue for his parents sake to be their staffe of comfort in their old age and againe sometimes he sheweth mercy vpon parents and keepeth them aliue for their childrens sake to bring them vp in the feare of God and in the knowledge of his will So likewise sometimes he sheweth mercy on the Pastor and from sicknesse restoreth him to health for his peoples sake both that they may be kept safe from scattering by the Wolfe and that they may bee taught in the wayes of the Lord and againe sometimes he sheweth mercy on the people for their Pastors sake lest that punishment which should iustly light vpon them should bring too much sorrow vpon him So we reade that he shewed mercy vnto that good King Ezechias being sicke vnto death 2 Reg. 20.1 in restoring him vnto health neither vnto him alone 7. but euen therein likewise he shewed mercy vnto the
people of Iudah in that so he kept them for fifteene yeeres space from such manifold miseries and corruptions in religion as afterwards followed in the raigne of Manasses 21.2 Thus the Lord rich in mercy so shewes his mercies vnto his children as that therein there is a blessing not to them alone but to others also This should teach vs thus much that we should not be too much puffed vp for whatsoeuer mercies the Lord vouchsafeth vnto vs as if for our owne sakes alone they were bestowed vpon vs but seeing therein the Lord also purposeth a blessing vnto others our care should be to vse them to the benefit of others our health to profit others our wealth to doe good vnto others our knowledge to instruct others and whatsoeuer mercies we haue vnto the good of others Which lesson also our Sauiour Christ taught vnto Peter when he said vnto him Luk. 22.32 Thou when thou art conuerted strengthen thy brethren But how haue they learned this lesson that like vnto that vnprofitable seruant in the Gospell Matt. 25. hide their talent in the ground and neuer doe good with that knowledge wherewithall God hath blessed them or they that like vnto that rich man in the Gospell Luk. 16.19 only feed and cloath themselues and neuer regard to refresh poore Lazarus no not with the crummes that fall from their tables or they that like vnto Nimrod that mightie hunter before the Lâ—â—d by their power and might cruelly oppresse and wickedly tyrannize ouer their poore brethren How haue those parents learned this lesson that neuer regard the godly education of their children or those children that despise their fathers instruction and forsake their mothers teaching or those Pastors that seldome or neuer looke vnto their sheepe or those sheepe that will not heare the voice of their Pastors Certainly in men of all sorts there is either great ignorance or great forgetfulnesse or great contempt of this instruction for generally wee doe not vse the mercies of God vpon vs vnto the benefit of others but either we know not or wee forget or wee neglect so to vse them or wee doe abuse them vnto the hurt of others Well let vs know that as this mercy was shewed on Epaphroditus not for his sake onely but for Pauls lest hee should haue sorrow vpon sorrow so whatsoeuer such mercy is shewed on vs it is not for our owne sakes only but for others also that they may haue comfort and profit thereby or otherwise lest they should some way be grieued and troubled And therefore as the Lod hath bestowed this or that mercy vpon vs of health or of wealth or of wisdome or of knowledge or the like let vs vse the same to the good and benefit of others as our state or place or calling doth require and in any case let vs beware that wee abuse them not vnto the hurt of others Now let vs see wherein it was a mercy of God vpon Paul that Epaphroditus was restored vnto health The Apostle sheweth it when he saith lest I should haue c. Herein then was it a mercy of God on Paul that Epaphroditus died not vpon that sicknesse because so he should haue had sorrow vpon sorrow vnto his sorrow by his own bands and imprisonment should haue beene added another sorrow for his death God therefore had mercy on Epaphroditus and restored him vnto health not for his owne sake only but for Pauls lest he should haue sorrow vpon sorrow What then Was Paul sorrowfull for any thing that befell him or that was likely to befall him Did he not with patience beaâ—e whatsoeuer did or could befall him Or could he be said to beare that with patience for which he was sorrowful That Paul was sorrowfull for many things may and doth appeare euen by this one place He was sorrowfull for his owne bands and imprisonment he was sorrowfull to see Epaphroditus and to heare the Philippians to be so full of heauinesse and if Epaphroditus had now died his death would haue made him very sorrowfull All which notwithstanding he did with patience beare both his owne bands and the heauinesse of Epaphroditus and the Philippians and so would haue borne Epaphroditus his death if he had died For heâ—ein was his patience seene that he did with such constancie and courage for Christs sake suffer those things which caused his sorrowes as that he was not ouercome of sorrow but so moderated it as that he mildly bore whatsoeuer caused sorrow And how is patience seene but in moderating sorrowes and quietly suffering them and whatsoeuer may cause them The note then is that sorrow and the like affections and passions of mindes are nothings vnbeseeming Christians as some haue foolishly thought but rather such things as very well beseeme them Esa 53.3 It was prophecied of our Sauiour that he should be a man full of sorrowes and that he was so may appeare by his weeping ouer Ierusalem by his trouble in spirit at the death of Lazarus and by many other things Nay how shall wee call him a Christian that hath shut vp all bowels of compassion and is not touched with a fellow-feeling of his brethrens infirmities Herein is a good point of true Christianitie that wee reioyce with them that reioyce and weepe with them that weepe and that wee beare with patience our owne sorrowes and whatsoeuer losse or crosse which may cause sorrow Yea but was it not a fault for Paul to be sorry for Epaphroditus his sicknesse or should it not haue beene a fault in him if he had beene sorry for his death seeing these things came and should haue come by the will of God No surely both in him it was and in all Christians it is a Christian thing to visit the sicke and to be sorry for their infirmities and for their death So was Christ so were the Apostles and so are all Christians and ought to be For what other thing is this for them that be strong and in health then for the rich to giue vnto the poore for the learned to instruct the ignorant for the strong to helpe the weake c. 1 Th. 4.13 Yea but wee are forbidden to sorrow for the dead How then should it not haue beene a fault in Paul to haue sorrowed for Epaphroditus his death Sorrow for the dead is not there simply forbid but such sorrow as they haue which haue no hope of the resurrection of the dead and of life euerlasting after this life They sorrow immoderately because they thinke that when death comes there is an end Such immoderate sorrow for the dead is there forbid lest we should seeme by our too much sorrowing so to thinke of the dead as the Gentiles did But a moderate sorrow is neither there nor elsewhere forbid but rather commended vnto vs by this example of our holy Apostle So that wee may sorrow for the dead if wee doe it moderately and with submission vnto the
this dutie then studie to amend that which is amisse and learne so to be affected one towards another as that ye will reioyce with them that reioyce and againe weepe with them that weepe Againe it may be that the Apostle was sorie that by his occasion their Minister and Teacher was so long absent from them And therefore now when Epaphroditus was sent backe againe vnto them he was the lesse sorowfull But this being onely a coniecture my purpose is not to ground any obseruation thereupon Onely this neither may the example of the Apostle be any president for any to deteine the Minister from his charge neither may the example of Epaphroditus be to any Minister any president to absent himselfe from his charge For Epaphroditus was now absent from his people being sent by them to Minister to the necessities of the holy Apostle so that albeit he was absent from them yet was hee labouring for them euen in the worke of Christ as the Apostle speaketh in the last verse of this chapter How then can this example help them who absent themselues either for idlenesse and their owne ease or vpon other pretences which haue no lawfull warrant Againe his staying there with the Apostle was not so much by the Apostle his deteining of him as by the Philippians charge that he should stay with him and by the sickenesse wherewith God visited him How then can this example bee any warrant vnto them whom deteine Ministers from their charge either for their owne pleasures sake or in some other respect which hath no better warrant I wish that both these men would bee as sorie for deteining Ministers from their charge as it is likely the Apostle was and likewise that the Ministers as sorie for being absent from theâ—r charges as it is likely Epaphroditus was This were a president worthy the following the other is a president without all ground or shadow of any semblance But I purposed onely to touch this by the way Now followeth the Apostle his request for Epaphroditus Receiue him therefore in the Lord c. The Apostle hauing shewed the causes why he sent Epaphroditus vnto the Philippians now commendeth him vnto them and maketh request for him that they would entertaine him at his returne as they ought shewing withall a reason in the next verse why they should doe so In this verse 1. He sheweth how they ought to receiue and entertaine him in particular 2. How they ought to entertaine all Ministers generally being such as he was First touching the entertainment of him in particular the Apostle willeth them to receiue him first in the Lord then with all gladnesse In that he willeth and exhorteth them to receiue him in the Lord his meaning is that they should receiue him not as a priuate friend not as one sent from him whom for his sake they should vse kindly but as the seruant of the Lord and as one sent euen by God himselfe vnto them For herein the Apostle may in part seeme to allude vnto that extremitie of sicknesse whence he could not possibly haue beene deliuered but onely by Gods mercy on him And therefore now he was sent vnto them not so much by the Apostle as by the Lord who onely did saue his life from death Againe in that he exhorteth them to receiue him with all gladnesse his meaning is that as he longed after them all so they should all receiue him with all gladnesse euen with exceeding ioy for his comming vnto them For so the same words that are heere vsed are well translated Iam. 1.2 Here then we are taught how to intreat and entertaine and receiue the Ministers of the Lord first in the Lord that is as seruants of the Lord and sent by God vnto vs. So the Apostle giueth testimonie vnto the Galathians that they receiued him where he saith But yee receiued me as an Angell of God Gal. 4.14 yea as Christ Iesus And that they are so to be honored and accounted of he againe sheweth where he saith 1 Cor. 4.1 Let a man so thinke of vs as of the Ministers of Christ and disposers of the secrets of God And why are they so to be thought of and so to be honoured The reason is plaine they are the Embassadors of Christ Iesus in Christ his stead beseeching vs that we would be reconciled vnto God So saith the Apostle Now then saith he we are embassadors for Christ as though God did beseech you through vs 2 Cor. 5.20 we pray you in Christ his stead that yee be reconciled vnto God Now Embassadors yee know are to be receiued as the Prince from whom they are sent so that the Ministers of Christ are to be receiued euen as Christ Iesus And therefore our Sauiour saith He that receiueth you receiueth me Mat. 10.40 and he that receiueth mee receiueth him that sent mee Againe Embassadors yee know speake not in their owne name but in the Princes name that sent them so that the Ministers of Christ are to be heard as Christ whose Ministers they are And therefore our Sauiour saith He that heareth you heareth me Luk. 10.16 and he that despiseth you despiseth me and he that despiseth me despiseth him that sent me And yet see how hardly we are brought to receiue and harken to this instruction Indeede it grieueth mee to see how the Ministers of the Lord are receiued euen in this auditorie Euery fit opportunitie hath beene taken to put you in minde of these things And what neerer are yee then at the first Are the Ministers of Christ Iesus to be receiued in the Lord and for the Lord Are they the Embassadors of Christ Iesus and therefore to be receiued and to be heard as Christ Iesus How happens it then that some will not at all almost come to heare them that some come so slackly to heare them and that some turne their backs vpon them and will not stay to heare them If the Embassador of an earthly Prince should be vsed in such like sort would not sharpe stormes and sore displeasure follow vpon it And shall the Embassadors of the King of heauen and King of Kings be so vsed and will not his anger and heauy displeasure be kindled at it If we sought our honour we might well goe without it seeing the Lord cannot haue it But we seeke not our owne honour but the honour of him that sends vs euen the honour of Christ Iesus whose word we preach vnto you We would be honored for the words sake and therefore we would haue the word much more honoured And therefore we call you vnto the hearing of the word euen of the word of life euen of the word of your saluation But how preuaile we Those that will not come what should I speake vnto them I iudge them not there is one that iudgeth them Of such as doe come some come so seldome that it may seeme they come when their leisure from other
vnto that righteousnesse which is of God through faith to the end I say that he might bring the Iewes from those outward things of the flesh vnto the inward knowledge of Christ Iesus he raised vp to this purpose this holy Apostle that he being a manfully furnished with all prerogatiues in all such outward thingâ— as they reioyced in might both be of greater authoritie with them and likewise haue the greater possibilitie to draw them from workes vnto grace from the law vnto Christ For if it had beene so that he had perswaded them to renounce all confidence in the flesh and to reioyce onely in Christ Iesus hauing himselfe no cause of confidence in the flesh they might happily lightly haue esteemed him and thought that because himselfe had nothing touching the flesh whereof to reioyce therefore he enuied them and perswaded them to renounce all confidence in the flesh But when now they should see that he that thus perswaded them was one that had greater cause of confidence in the flesh then had the best of them they must needs likewise see that surely his perswasions proceeded from a certaine and sound iudgment and not from any conceited opinion or hatefull enuy So we see that to teach men that pleasures and sumptuous buildings and riches and possessions and the like were all but vanitie and vexation of the spirit he stirred vp Salomon who hauing had his fill of all kinde of pleasures which either his eye Eccles 2. or his heart could desire and hauing built goodly houses and great workes and hauing gathered great riches and treasures and gotten large possessions aboue all that were before him in Ierusalem was so fit to teach that lesson that he saying of all those things that they were but vanitie and vexation of the spirit the truth thereof might the rather be beleeued So likewise when the Church had sate now a long time in the darknesse of Romish Egypt and had beene bewitched as with many other grosse errors so with this of iustification by workes and merits of their owne making we see that to purge the Church of these pestilent diseases he raised vp not many yeares ago in Germanie that reuerend Luther who hauing beene a long time more pharisaicall and zealous in those monkish waies and doctrines then the common sort of his order and hauing liued as Erasmus witnesseth Epist lib. 5. Melan. l. 6. Wolsac so that none of all his enemies could euer charge him with any note of iust reprehension might so much the rather preuaile with the Church to draw them from those dreames and dregs of superstition and idolatrie wherein they were drowned And thus oftentimes it seemeth good to the wisdome of our God to the end that he may the rather draw his people either from errors in opinion or corruptions in life to raise vp of themselues some such as haue as deeply beene drencht in those errors which they maintaine and delighted asmuch in those follies which they follow as they themselues that when they shall disclaime such and such errors or renounce such and such follies the rest may the rather hearken vnto them and be induced by them to disclaime their errors and to renounce their follies Whence I make this double vse 1. This may teach them whom it hath pleased the Lord to reclaime from error in opinion or folly in life to consider why the Lord hath thus in mercy dealt with them and accordingly to performe such duties vnto the Lord as are required of them Art thou then called out of the darknesse of Romish Egypt vnto the glorious light of the Gospell of Iesus Christ Art thou freed from the bondage of that Romish Pharaoh into the glorious libertie of the sonnes of God by the day-starre arising in thine heart It is a great mercy of the Lord vnto thee thus to deliuer thy soule from death and thy feete from sliding But consider thou whether the Lord hath not also in wisdome done this that thou hauing beene nusled vp in their superstitious errors and as egerly maintained them as they shouldst now labour to draw them out of darknesse into light and from vaine confidence in the flesh to reioyce in Christ Iesus What doest thou know but that the Lord therefore suffered thee for a while to sit in darknes and in the shadow of death that when afterward the day-starre should â—rise in thine heart thou mightest both labour the more with them and likewise be in the better possibilitie to preuaile with hem Follow thou therefore the example of this holy Apostle and labour to weyne them as from other their errors so from confidence in their workes and in merits of their owne making that they may reioyce wholly in Christ Iesus and onely put their trust in his name Againe hast thou haunted with vaine persons and beene delighted in the companie of the wicked hast thou runne with a theefe when thou sawest him and beene partaker with the adulterers hast thou giuen thy money vnto vsury or taken reward against the innocent haue thine hands wrought or thy feete runne vnto or thy thought deuised or thy heart consented vnto this or that sinne or iniquitie and hath the Lord now reclaimed thee It is a great mercy of the Lord no doubt vnto thee But consider thou whether the Lord hath not also in wisdome done this that thou mightest draw them with whom sometimes thou sortedst thy selfe vnto a reformation of their waies What knowest thou but that he hath reclaimed thee from such and such inordinate waies that hauing walked with them thou mightest be the meanes of reforming them As it hath pleased the Lord therefore to reclaime euery man from any error in opinion or folly in life so let him labour to reforme such errors or follies in them whom hee knowes to be intangled with them euer remembring that of our Sauiour vnto Peter when thou art conuerted strengthen thy brethren Luk. 22.32 and likewise that that he which converteth a sinner from going astray out of his way Iam. 5.20 saueth a soule from death and hideth a multitude of sinnes 2. This may teach them that are as yet holden with any error in opinion or folly in life to hearken vnto those whom the Lord hath raised euen of themselues to admonish them of their errors or of their follies For thus they should consider with themselues He was so affected as now I am and had as great skill and will to maintaine those things which now he doth oppugne as I haue and if the Lord haue now reuealed vnto him that which as yet he hath kept hid from mine eyes who am I that I should not hearken vnto him Againe he was so delighted as now I am and did runne after such sinnes and iniquities as he now speaketh against as now I doe and if the Lord haue now so lightned his eyes that he both seeth the folly of his owne waies and calleth me from the like
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
all care of our matters but we must carefully commend them vnto God and depend vpon him for his blessing vpon them and successe vnto them In all things we must haue this care by humble and hearty prayer to flie vnto the Lord to pray vnto him for the obtaining of such good things as we want to pray vnto him for deliuerance from euills eyther now presently vpon vs or which we feare may fall vpon vs and to giue him thankes for such blessings as in the riches of his mercies he hath vouchsafed vnto vs. This care God requireth of vs and this care the godly haue alwayes had as might largely haue bene proued if time had giuen leaue and this is the Christian and godly care which now I commend vnto you faithfully to do the dueties of your calling committing your wayes vnto the Lord depending vpon his prouidence alwayes and in all things flying vnto him by humble and hearty prayer with giuing of thankes Let this then first teach vs not to be idle or carelesse in matters for this is not the thing forbidden to labour or to do the workes of our calling but to be too too carefull about that we do or haue to do and though we may not be too too carefull about that we do or haue to do yet may we not be carelesse or say as the maner of some is let the world wag as it list care shall neither kill me nor touch me This carelesnesse beseemeth not the children of God but is a note of retchlesse persons such as not onely cast all care away but also all honestie godlinesse and goodnesse As therefore too much carefulnesse so let this carelesnesse be farre from euerie one of vs. Secondly let this teach vs so to labour and do all that we haue to do as that still we depend vpon the Lord his prouidence and care ouer vs and in all things flie vnto him by praier and supplication with giuing of thankes It is he that must blesse our labours and giue a good end vnto our businesse We onely can do that we ought to do and then commend both it and our selues vnto the Lord in humble and heartie prayer Which if it were so well thought of as it should be many of politike complots and deuices might very well be spared for we plot and deuise and cast and winde vp and downe about this matter and that matter as if we by our maine wit would bring that to passe which the Lord otherwise either could not or would not Well the best plot that I can tell you of is this faithfully do ye that which ye ought to do pray vnto the Lord for his blessing vpon it and so commit it vnto him that he may do in it what he will and what seemeth best vnto him This I am sure is the best plot because the most Christian Let this therefore be our Christian policie let vs feare the Lord and walke in his wayes let vs do the duties of our calling whatsoeuer we haue to do let vs labour therein as we ought and let vs pray vnto the Lord for his blessing vpon it let vs commit it vnto him and then let him do as he will LECTVRE LXXXIII PHILIP 4. Verse 7. And the peace of God which passeth all vnderstanding shall preserue your hearts and mindes in Christ Iesus THese words as we haue already heard diuide themselues into three branches first a dehortation in these words Be nothing c. secondly an exhortation in these But in all things c. thirdly a consequent or effect which wil follow vpon both in these And the peace of God c. Another thing there is which I would obserue from the words of the exhortation of our Apostle in this place The chiefe scope and drift of his exhortation we haue alreadie heard which is that the Philippians would cast their care on God and in all things runne vnto him by prayer pouring out such prayers vnto him as may be accepted with him for his blessing vpon what they do and desire for deliuerance from such euills as presently they suffer or feare to follow Where note that the Apostle would haue their requests to be shewed vnto God by praier and supplication so that withall there should be ioyned giuing of thankes Whence I obserue that as prayer and supplication so giuing of thankes also is a necessary seruice of God a necessary duty of a Christian For as there are many causes of our often approching vnto the throne of grace by prayer and supplication for blessings in good things and deliuerance from euill so are there many causes of pouring out our soules before God in humble praise and heartie thankesgiuing for blessings in good things and deliuerance from euill Neither is there any whose wants or miseries vrge them vnto prayer and supplication which haue not also such proofes of Gods mercies and louing kindnesse towards them as may and ought to prouoke them vnto thankesgiuing Many are the blessings and graces for the bodie for the soule for this life present for that that is to come which enforce our prayers vnto God that we may obtaine them Many are the euills touching the body touching the soule touching this life present touching that that is to come which enforce our supplications vnto God that we may be deliuered from them And are there not as many blessings and graces corporall and spirituall temporall and eternall which the Lord hath already vouchsafed vnto vs as many euills corporall and spirituall temporall and eternall from which the Lord hath deliuered vs which should enforce our praise and thanksgiuing vnto God Yes verily but that rather we looke vnto the things which we would haue then vnto the things which already we haue receiued we might as wel see the one as the other And hereupon it is that as well praise and thankesgiuing are commanded by the holy Ghost in the Scripture as prayer and supplication and that the godly in al ages haue poured out their soules before God as well in praise and thankesgiuing as in prayer and supplication I exhort saith the Apostle vnto Timothie that first of all supplications prayers intercessions 1. Tim. 2.1 1. Thess 5.16 17. and giuing of thankes be made for all men And to the Thessalonians Pray saith the Apostle continually and in all things giue thankes And looke into the practise of the godly in all ages Iacob praying vnto the Lord to be deliuered from the hand of his brother Esau Genesis 32.10 11 first praysed him for the riches of his mercies towards him The Songs and Psalmes of thanksgiuings which Moses and the Israelites Deborah and Barak Hannah and Marie Dauid and Iehosaphat made vnto the Lord are not vnknowne vnto them that haue knowledge in the booke of God Paul likewise witnesseth of himselfe almost vnto all the Churches he wrote vnto that still in his prayers he gaue thankes to God for them And of him and
For when we haue done all that we can Christ hath taught vs to say that we are vnprofitable seruants Luc. 17.10 yea when we haue done all things that are commanded vs. And whatsoeuer afflictions we suffer in this present life Rom. 8.18 Paul hath taught vs that they are not worthy of the glory that shall be shewed vnto vs. The merit that we can talke of for our workes Dan. 9.9 Iob. 9.20 is to say with Daniel To vs belongeth open shame and with Iob If I would iustifie my selfe by standing vpon the merit of my workes my owne mouth shall condemne me Iam. 3.2 Esa 64.6 for in many things we sinne all and all our righteousnes euen the very best of it is as filthy clouts How is saluation then a reward due vnto our workes Euen for the promise sake made vnto vs in Christ Iesus For therefore do we claime saluation as due vnto our workes euen because God hath made that promise in Christ Iesus vnto our workes But what was the cause of his promise was it our workes seene or foreseene that they would be of such desert No but of his owne free grace and mercie towards vs according to the good purpose of his will he promised it vnto vs. And therefore the Apostle saith Eph. 2 8. Tit. 3.5 By grace are ye saued through faith not of works lest any man should boast himselfe And againe Not by the workes of righteousnesse which we haue done but according to his mercie he saued vs. Thus we teach and euery where we exhort all men vnto good works and holinesse of life without which no man shall see the Lord. First then here beloued learne you to skill what manner of men they be that charge vs that we preach onely faith but either mention not or else condemne good works Ye see we tell you out of our Apostle here that they shall further your reckoning in the day of Christ Iesus And therefore we beseech you to abound in euery good worke vntill the day of Christ Iesus and know them to be of their father the diuell that say that either we mention not or condemne good works vnto our people Secondly hence learne to acknowledge and to magnifie the great mercy of our God who accepteth that for a furtherance of our reckoning which if he should deale with vs in iustice could stand for no payment for how I pray you stands it We should bring gold for payment into the Lords treasurie But we bring lead and he accepteth it for gold Our best righteousnesse is full of vnrighteousnesse yet doth he accept it What for our righteousnesse sake No for his mercies sake and imputeth vnto vs the righteousnesse of Christ Iesus Let our mouthes therefore alwaies be filled with his praises for such his louing mercies towards vs. Thirdly let this be a sufficient motiue vnto you to stirre you vp vnto charitablenesse and vnto euery good worke for seeing such is their acceptance with God that in that great account they shall further your reckoning what should stay you but that ye should labour to be fulfilled with the fruits of righteousnesse Time cuts me off that I cannot speake of these things and I shall the next time be farther occasioned to speake of them by occasion of the text LECTVRE XCIII PHILIP 4. Verse 18. Now I haue receiued all and am well filled I was euen filled after that I had receiued of Epaphroditus c. NOw I haue receiued all Hitherto we haue heard the Apostles thankfulnesse vnto the Philippians for their care for him and his commendation of them for their liberalitie towards him Now he commendeth their liberality and withall addeth a promise of recompence of reward for their liberality and so concludeth the Epistle with praise and thanksgiuing vnto the Lord. In verse 18 first he signifieth the faithfulnesse of Epaphroditus when he saith Now I haue receiued all all what to wit all that you sent by Epaphroditus For herein he giueth him this testimony that he had receiued the whole summe of him which came from them which it is like they had specified Secondly he commendeth their liberality of the quantitie of it when he saith I haue plentie and am filled For hereby he signifieth that their liberality towards him was not scanted but was such as plentifully supplied his wants such as filled his desires not that the gift which they sent him was so great and magnificent for the Churches of Macedonia were but poore 2 Cor. 8.2 but though it were but small yet such was his contentment as that he was as well satisfied and as fully as the greatest man with his greatest riches Thirdly he commendeth their liberalitie of the acceptablenesse of it vnto God when he saith An odour that smelleth sweete c. For herein by a speech borrowed from sacrifices made by fire for a sweete sauour vnto the Lord he signifieth that their liberality was as acceptable and pleasant vnto God as the sacrifice that smelleth sweete in the nostrils of the Lord. These are the principall points contained in these words and this I take to be the meaning of them Now let vs see what notes we may gather hence for our further vse and instruction The first thing which here I note is the faithfulnesse of Epaphroditus who kept nothing backe of all that the Philippians sent vnto the Apostle but faithfully deliuered whatsoeuer they sent vnto him Whence I obserue a notable patterne of that faithfulnesse which ought to be in al Christians to discharge that trust whatsoeuer it is that is reposed in them euen such should be their faithfulnesse as that they whom it doth concerne may safely giue them this testimonie that they haue discharged the trust that was reposed in them Such was the faithfulnesse of Samuel who when he had asked of the people of Israel Whose Oxe haue I taken 1 Sam. 12.3.4 or whose Asse haue I taken or whom haue I done wrong to or whom haue I hurt or of whose hand haue I receiued any bribe to blinde mine eyes therewith and I will restore it you They said vnto him Thou hast done vs no wrong nor hast hurt vs neither hast taken ought of any mans hand So faithfully he had walked amongst them in all things that they gaue him testimonie of his faithfulnesse before the Lord and before his Annoynted Such faithfulnesse also our blessed Sauiour figureth out vnto vs in the Parable of the seruants vnto one of whom he gaue fiue talents and vnto another two to occupie withall vntill he should returne whence he went and in the end gaue them this testimonie It is well done good seruants and faithfull Mat. 25.15.20 1 Cor. 4.2 ye haue bene faithfull in little I will make you rulers ouer much enter into your Masters ioy And the Apostle telleth vs generally that it is required of the disposers that euery man be found faithfull Be it publique or priuate things for
writer of this Epistle and Timotheus the approuer of it or Paul the inditer of it and Timotheus the writer of it The title of dignitie commune to them both whereby they are described is this the seruants of Iesus Christ seruants both and therefore to attend vpon their ministerie and seruice and both seruants of Iesus Christ and therefore to attend vpon the ministration of the gospell which he had committed vnto them but yet the seruants of Iesus the Sauiour of the world euen of Iesus Christ annointed a King to defend vs a Prophet to teach vs and a Priest to offer vp a sacrifice for our sinnes The persons saluted are generally the whole Church of Philippi and more particularly the Bishops and Deacons there The whole Church at Philippi generally is saluted vnder the name of all the Saints in Christ Iesus which are at Philippi for by all the saints in Christ Iesus he meaneth all them which in baptisme had giuen their names vnto Christ Iesus thenceforth to die vnto sinne and to liue vnto God in righteousnes and true holinesse which was all the Church at Philippi Now this Philppi was a chiefe Citie in the parts of Macedonia Act. 16.12 whose inhabitants came from Rome to dwell there the first Citty in the passage out of Thracia beyond the riuer Strymon At the first it is generally thought to haue beene called Crenida because of the many fountaines about the hill whereon it was built 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being as much as fons and afterward to haue beene called Philippi because of the fortification and enlargement thereof by Philip King of Macedon and now to be called Gricopolis as if yee would call it Chrysopolis a Citty of gold because of the great abundance of gold that is there so great that Philip is said to haue receiued thence yearely aboue 1000 talents of gold which is asmuch as 600 thousand french crownes This Citty is notably knowne as for the great ouerthrow of Brutus and Cassius there by Octauius and Antonie so especially for the preaching of the gospell there by Paul and Silas and Timotheus for the embracing of the truth there by their ministerie and for many other accidents there during the Apostle his abode there for Paul being warned by the spirit to goe into Macedonia hee went thither and first came to Philippi there preached and by his preaching converted Lydia so that shee and her houshold were baptized Afterwards he cast out of a maide a spirit of diuination Wherevpon hee was brought before the Magistrates sore beaten with rods cast into the inner prison and his feete thrust into the stocks Being there in prison the foundation of the prison was shaken by an earth-quake the dores were opened the prisoners bands were loosed the Iaylor was conuerted he and his house baptized and the Apostle deliuered For these things this Citie is well knowne and it was the Church generally in this Citie that the Apostle saluted The persons more particularly saluted are the Bishops and Deacons there Where by Bishops he meaneth the Pastors and Teachers which laboured in the word and doctrine For both the word so signifieth throughout the whole New Testament and here it must needs so signifie because he speaketh of many in one Church By Deacons also he meaneth those that by their office were to receiue and distribute the common liberalitie of the Church according to the necessities of all the poore members thereof such as we read to haue beene ordeined in the Church Act. 6 5. and such as are described by our Apostle 1 Tim. 3.8 c. Vnto whom together with the Bishops the Apostle is thought here to write as to magnifie their office so because theirs had beene the care chiefly in respect of their office to send the Churches liberalitie to him by their Minister Epaphroditus The salutation followeth wherein he wisheth them all good from him which is the author of all goodnesse Where 1. is set downe the thing which he wisheth vnto them which is grace and peace vnderstanding by grace the free fauour of God wherewith he loueth his children and whence as from the fountaine all other goodnesse doth flow and by peace euery blessing corporall and spirituall for this life and that that is to come flowing from that fountaine of grace 2. is set downe vnto whom he wisheth this grace and peace namely vnto all the Saints at Philippi together with the Bishops c. 3. is set downe the author from whom and by whom he wisheth this grace and peace vnto them which is from God our father as the fountaine and first originall from whom commeth euery good and perfect gift and from the Lord Iesus Christ as the meanes by whom euery grace of the spirit is conveyed and deriued vnto vs. Thus much for the purpose of the Apostle in these words and the meaning of them Now let vs see what notes we may gather hence for our farther vse and instruction Paul and Timotheus First then for the very name of Paul it should not passe vs reading or hearing of it but therein we should obserue the great mercy of our gracious God towards sinfull creatures For what was Paul that now wrote vnto the Churches here and there to stablish them in the faith Surely he was sometimes a bloudy Saul a cruel persecutor of Gods Church one that hauing receiued authoritie of the High Priests Act. 26.10 shut vp many of the Saints in prison and when they were put to death gaue his sentence 11. punished them throughout all the synagogues and compelled them to blaspheme and being more madde vpon them persecuted them euen vnto strange Cities one that was a blasphemer 1 Tim. 1.13 an oppressor that spared neither men nor women Act. 22.4 but beat them and bound them and deliuered them vnto death Gal. 1.13 one that persecuted the Church of God extreamely and wasted it All which things himselfe testifieth of himselfe Could there well haue beene a more forlorne man a more desperate and godles creature Yet this man was receiued vnto mercy yea vnto such mercy that the Lord called him to be an Apostle and chose him to beare his name before the Gentiles and Kings and the children of Israel And that this was a worke of the Lord his owne mercy our Apostle himselfe witnesseth where he thus saith I was a blasphemer and a persecutor and an oppressor 1 Tim 1.13 but I was receiued to mercy And why was he receiued to mercy himselfe tells vs saying for this cause was I receiued to mercy 16. that Iesus Christ should first shew on me all long-suffering to the ensample of them that shall in time to come beleeue in him vnto eternall life It was then the Lord his great mercy towards him that of a cruell persecutor he became an holy Apostle of Christ Iesus and this mercy was shewed on him that in him might be an example of Gods mercy
towards miserable sinners I might instance in the like mercy of the Lord towards Matthew first a Publican afterwards an Euangelist towards Zaccheus first a sinfull man afterwards a notable conuert towards the theefe on the Crosse ere while on the crosse after a while in paradise c. but I will not trouble you with multitude of examples wherein might appeare the riches of Gods great mercies towards great and grieuous sinners Neither let this be any encouragement vnto any man to let loose the reynes vnto sinne because where sinne aboundeth there mercy aboundeth much more for if any man vpon such examples of his mercies shall presume and make bold to sinne let him also know that as the Lord is mercifull so is he also iust and that towards him and such as he is iustice shall triumph ouer mercy Rather let this so louing mercy of the Lord teach vs neither to despaire in our selues nor of others though great sinners for what though we haue omitted such things aâ— we ought to haue done nor onely so but committed such things as we ought not to haue done What if we haue committed incest with Lot or murther and adulterie with Dauid Nay what if we haue beene blasphemers or persecutors with Paul vniust with Zaccheus or theeues with him on the crosse The Lord hath mercy enough for vs in store and others as great sinners as we and ouertaken with the like sinnes haue beene receiâ— vnto mercy Onely let vs acknowledge our sinnes with Dauid Luc. 7.38 weepe for our sinnes with the woman in the gospell obey when the Lord calleth vpon vs with Paul receiue him ioyfully when he commeth vnto vs with Zaccheus and pray feruently vnto him with the theefe vpon the crosse and then assure we our selues we shall be receiued vnto mercy And who knoweth of any but the Lord may giue grace vnto repentance and then surely followeth mercy The Lord his mercies are in his owne dispensing he may when he will and he doth when he seeth it good renue the heart and grant mercy Though therefore the prodigall childe runne a lewde course for a long time yet let vs hope that the Lord will at length giue grace vnto repentance and receiue him vnto mercy Paul and Timotheus The second thing which I note is that the Apostle ioyneth vnto himselfe Timothie aged Paul yong Timothie an excellent Apostle an inferior Minister the author of the Epistle him that onely approued it or at the most wrote it from his mouth and all this to grace and credit Timothie with the Philippians vnto whom he meant shortly to send him as it appeareth by the next chapter vers 19. Whence 1. I obserue a notable example of rare humilitie for a rare and seldom thing it is to be seene superiors to receiue their inferiors into the honor of their labors and to be willing that what honor or fauour may accrew vnto them by their labors may be communicated likewise to their inferiors who had little or no hand in them Nay commonly superiors in authority or learning or otherwise count it a great debasing vnto themselues to be thought to haue had their inferiors to haue ioyned with them in their labours to haue vsed their helpe or to equall them with themselues Yet such was Pauls humilitie that he gladly receiued Timothie a faithfull minister of the gospell but farre inferior vnto him into the honor of his labors and equalled him vnto himselfe as if his hand had been as farre in the writing of this Epistle as was his owne that as they should accept of him for it so they might accept of Timothie also He had learned that lesson well which our blessed Sauiour gaue both him and vs to learne from himselfe Mat. 11.29 saying Learne of me that I am meeke and lowly in heart And himselfe herein gaue the Philippians a good patterne of that wherevnto afterward he exhorteth them Phil. 2.3 that in meeknesse of minde euery man should esteeme others better than himselfe His estimation of Timothy and his lowlinesse of heart are sufficiently witnessed by this his associating of him vnto himselfe but such a selfe-liking hath now possessed men that such humilitie is hardly to be found Euery man likes his owne labors so well and stands so much vpon his reputation that he cannot endure the disgrace that any man should say or thinke that he hath had this or that helpe this or that aduise that he neuer did this or that of himselfe To haue the credit or commendation of any thing well done of our selues we like it well but if any be ioyned in with vs especially our inferiors we make little reckning and oftentimes had as lieue want it as haue it so So far are we from the Apostles humilitie Wherevnto if we will attaine we must not thinke of our selues aboue that is meete wee must thinke of others according to their worth we must not thinke much to receiue others into the honors of our labors and we must make our selues equall to them of lower sort then our selues And this if we doe we shall be good followers of the Apostles humilitie 2. In this ioyning of Timothy vnto himselfe I obserue a good patterne of that care which ought to be had of of the Ministers credit with his people For wherefore did the Apostle ioyne Timothy vnto himselfe He meant to send Timothy shortly vnto the Philippians to instruct them in the waies of God more perfectly as appeareth by the next chapter therfore for the better credit of him in his ministery with them when he shold come vnto them in writing vnto them he receiueth him into the honor of his labors ioyneth him vnto himself So should they doe that are called vnto greater place in the Church then others of their calling They should by all meanes seeke the grace and credit and countenance of the Minister with his people yea whatsoeuer might be for the furtherance of him in his ministery they should with all holy care regard it for the grace we see of the Minister is the grace of his ministery and the more he is countenanced by his superiors the more he preuaileth in his ministery with his people As therefore they would giue testimony of their care of the Church and of the building vp thereof by the ministery of the gospell so they should haue care of the Ministers credit with his people And I wish they would doe so But I passe ouer to that which followeth The third thing which here I note is the title of dignity common to them both whereby both Paul and Timothy are described In the latter to the Corinths and in the epistle to the Colossians the Apostle in the inscription of his Epistles ioynes Timothy to himselfe as here he doth but there in title he seuereth himselfe from Timothy saying Paul as Apostle of Iesus Christ and our brother Timotheus and likewise in the Epistle to Philâ—mon saying Paul
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
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
thanks vnto God on their behalfe 2. in remembring them in his prayers vnto God 3. in praying for them with gladnesse The grace of God already bestowed on them for which he reioyced in their behalfe is said to be 1. their fellowship with other Churches in the gospell 2. their perseuerance therein from the first day they had receiued the gospell till now that he wrote vnto them This is the generall resolution of these words Now for the more particular opening of the meaning of them in that in the beginning of his Epistle hee thanketh God on the Philippians behalfe he obserueth his vsuall manner For so he beginneth almost all his Epistles as anon we shall heare In that he saith that hee thanketh his God he signifieth his bold and neere approch vnto God in giuing thanks and in praying vnto him Againe in that he saith that he hath them in perfect memory alwaies in all his prayers for them all he meaneth that as alwaies he thanketh God for them all so alwaies in all his prayers vnto God he remembreth them And he addeth that his prayers are alwaies powred out vnto God for them with great ioy and gladnesse of heart Why because as he addeth the reason of the fellowship which they had receiued in the Gospell 1. Because they as other Churches had receiued the gospell and thereby had fellowship with the Father and with his sonne Iesus Christ and because they had continued in the truth from the first day of their conuersion vnto Christ by his ministery vntill now that he wrote vnto them This was the cause of his thanksgiuing and his continuall prayers wherein he alwaies remembred them were that they might continue in that grace euen in that fellowship which they had receiued in the gospell It is then briefly as if the Apostle had thus said I thanke my God alwaies on your behalfe for that fellowship which you haue with the Father and the Sonne with vs and with other Churches by embracing the Gospell and for your perseuerance therein from the first day that I and Silas and Timotheus preached it vnto you vnto now and alwaies in all my praiers vnto God I remember you praying for you with gladnes for the grace already granted you that yee may continue and increase in that grace This I take to be the meaning of these words The first thing then which here I note is the Apostles beginning of his Epistle with thanksgiuing vnto God on the Philippians behalfe And so he beginneth all his Epistles with thanksgiuing vnto God on their behalfe to whom he wrote onely his Epistles to the Galatians and to Titus and the former to Timothy excepted And so Peter beginneth his former Epistle Whence I obserue that thanksgiuing vnto God is a seruice principally requisite in a Christian I exhort saith the Apostle that first of all 1 Tim. 2.1 or aboue all things supplications prayers intercessions and giuing of thanks be made for all men And in the former to the Thessâ—lonians he willeth in all things to â—iue thanks 1 Thess 5.18 for that this is the will of God in Christ Iesus And not any sacrifice is more exactly commanded or described in Leuiticus then the sacrifice of thanksgiuing Wherevpon Leuit. 7.12 if we looke into the practise of the saints of God we shall finde that they were neuer slacke in this seruice Melchisedech after Abrahams victory slacked not this seruice Gen. 14.20 but gaue thanks vnto the most high God which had deliuered his enemies into his hand Moses also and the Israelites after their deliuerance from the Aegyptians Exod. 15.1 and out of the red sea slacked not this seruice but sung praises vnto the Lord. So did Deborah and Barak and Iehoshaphat and many others after their victories ouer their enemies And how often doe we read that as others of his seruants so our blessed Sauiour himselfe gaue thanks vnto his father All which shew clearely how requisite this seruice of thanksgiuing vnto God is if either we will hearken to the precepts and exhortations of the Holy Ghost or doe as we haue the saints of God and our blessed Sauiour for example What then Doth the Lord neede the praises of man or is he delighted with his giuing of thanks No the Lord needeth them not neither is he delighted therwith so much for his owne sake Yet doth hee require them of vs and is delighted therewith for our sakes for 1. in giuing of thanks vnto God we acknowledge that to be from him for which we giue him thanks 2. In giuing him thanks we shew our selues well pleased and content with that spirituall grace or temporall blessing wherefore wee giue him thanks 3. In giuing him thanks we returne what wee can vnto the Lord with humble confession that we can no more nor that but by grace Lastly in giuing of thanks vnto God wee prouoke him to bestow farther mercies vpon vs. All which things he requireth of vs and liketh well in vs. And for these very reasons besides the former is thanksgiuing vnto God so requisite a seruice in a Christian Yet as requisite a seruice as it is we faile asmuch in it as in any seruice It may be that being in perill or persecution or sorrow or neede or sicknes or other like aduersitie we will make our requests knowne vnto God in prayer and supplication as the occasions are publiquely or priuately But when the Lord hath heard our prayers and grâ—nted our requests when he hath done more for vs then we could desire or thinke What giuing oâ— thanks is there vnto God either publiquely or priuately For instance now of late when the Lord opened the clouds of heauen and threatned by raine to depriue vs of that blessing of the fruits of the earth which he had shewed vnto vs in great plenty and abundance then we powred out both publique and priuate prayers in our Churches and in our houses that it would please the Lord to send vs such weather whereby we might receiue the fruits of the earth in due season But now that the Lord hath sent vs seasonable weather and giuen vs good hope of reaping the fruits of the earth in due season in what Congregations publiquely in what houseâ— priuately is the voice of praise and thanksgiuing heard I instance onely in this but as it is in this so is it in other things Not one of ten that sings the song of praise and thanksgiuing after benefits receiued it is too harsh a note we cannot tune it all or the most part of vs being liker vnto those nine Lepers that neuer returned backe to giue God praise then vnto the stranger that returned Luc. 17.18 Beloued by vnthankfulnesse we prouoke Gods wrath against vs asmuch as by any sinne and therefore Paul reckons it vp amongst the most heynous sinnes 2 Tim. 3.2 but the sacrifice of thanksgiuing is as pleasant and acceptable vnto God as is any sacrifice and
therefore by Dauid the Lord saith Psal 50.23 who so offereth me thanks and praise he honoreth me euen with most excellent honor Let vs therefore clense our selues from this sinne of vnthankfullnesse Phil. 4.6 and let as the Apostle exhorteth our requests be shewed vnto God in prayer and supplication with giuing of thanks The fouler that the sinne of vnthankfulnesse is let vs the more detest it and the more requisite that thanksgiuing vnto God is let vs the more abound therein Let vs follow the counsell of the Apostle and walke in Christ Iesus rooted and built in him and stablished in the faith Col. 2.6 7. as we haue been taught abounding therein with thanksgiuing The second thing which here I note is the cause of the Apostles thanksgiuing vnto God which is because of the fellowship which they had in the gospell from the first day vntill then 1. because they as other Churches had receiued the gospell whereby they had fellowship with the Father and the Sonne and because they had continued in the truth from the first day of their conuersion vnto Christ by the worke of his ministerie vnto now that he wrote vnto them Whence I obserue a principall matter of our thanksgiuing vnto God a principall cause why we should vpon the blessing bestowed vpon vs giue thanks vnto God for it In all things indeed is matter of our thanksgiuing vnto God for euery good giuing and euery perfit gift is from aboue Jam. 1.17 and commeth downe from the father of lights c. He created vs formed vs and made vs and that in his owne image in him we liue moue and haue our being he giueth health wealth peace liberty foode rayment he sendeth raine from heauen and fruitfull seasons deliuereth in all dangers comforteth in all troubles helpeth in all needs blesseth the worke of our hands and filleth vs with plenteousnesse of all good things And for all these we should and haue great cause from day to day to tell out his praises with gladnes and to offer vnto him the sacrifice of praise thanksgiuing But yet is a more principall matter behind which is the fellowship which wee haue with other reformed Churches in the gospell of Iesus Christ and the continuance thereof so long time amongst vs the preaching of the word of our saluation amongst vs and the blessed increase thereof vnder a most gracious gouernment Here is indeed principall cause of reioycing and thanksgiuing for by our fellowship which we haue with other Churches in the gospell we haue fellowship with the Father and with his sonne Iesus Christ as Iohn witnesseth saying that which we haue seene and heard to wit the gospell 1 Joh. 1.3 declare we vnto you that yee may also haue fellowship with vs and that our fellowship also may be with the Father and with his sonne Iesus Christ By our fellowship in the gospell we are called out of darknes into his marueilous light and we which in time past were not a people are now the people of God 1 Pet. 2.9 10. and we which in time past were not vnder mercy haue now obteined mercy as Peter witnesseth By our fellowship in the gospell we are borne againe not of mortall seede 1 Pet. 1.3.23 but of immortall and are begotten vnto a liuely hope in Christ Iesus as the same Peter witnesseth And by our fellowship in the gospell 2 Tim. 3.15 we are made wise vnto saluation through the faith which we haue in Christ Iesus as witnesseth our Apostle O blessed fellowship in the gospell whereby we are made wise vnto saluation whereby we are regenerate and begotten vnto a liuely hope in Christ Iesus whereby we are called out of darknes into light and of no people made the people of God and whereby wee haue fellowship with Christ Iesus which is the great end of the ministery of the gospell that we may haue fellowship with him and walke in the light as he is in the light Againe the continuance of our fellowship in the gospell from the first day of her Maiesties most gracious gouernment ouer vs vnto now our pereseuerance in the truth without being remoued away vnto another gospell which is not another gospell saue that there be some which trouble you and intrude to peruert the gospell of Christ what a principall blessing is this of our good God vnto vs Surely these are such blessings as may well make vs breake out into exclamation with Dauid and say Psal 116.12 13 17. What shall I render vnto the Lord for these his great mercies towards me I will receiue the cup of saluation and call vpon the name of the Lord. I will offer a sacrifice of thanks-giuing will call vpon the name of the Lord. This was Dauids resolution vpon deliuerance from dangers by Saul and much more vpon such blessings as these haue we iust cause of such resolution God being principally in this soft and still voice of the gospell Haue we then such principall cause of thanksgiuing vnto our God for the fellowship which wee haue with other Churches in the gospell and for the continuance of this fellowship from the first day vnto now euen these forty yeares This then 1. should teach vs willingly and gladly to embrace the gospell of Iesus Christ when it is brought vnto vs. For if there be such cause of thanksgiuing vnto God for it being had then surely is there great cause of gladly embracing it when it may be had And yet what dullnesse and slacknes and coldnes herein In this congregation how is it embraced I beare you record some of you that yee doe embrace it willingly and gladly and I assure my selfe that from your hearts you thanke your God for it But others there are that seldome or neuer come vnto the hearing of it others that when they should heare it turne their backs and depart away from the hearing of it others that heare it sleepingly or coldly so that either it enters not in or quickly after is choked by the cares of this world Do these thanke God for the fellowship which they haue with others in the gospell Nay they haue none and some of them will haue no fellowship with others therein and therefore vnlesse at length they take hold of the grace that is offered them they shall haue no fellowship with the Father or with Iesus Christ his sonne As for you beloued that gladly embrace the gospell of your saluation hold on your good course thirst after it as the Hart doth after the water brooks frequent the places where yee may heare it lay it vp in your hearts that yee may not sinne against the Lord and let your mouthes be euer filled with praises thanksgiuing to God for it Secondly this should teach vs to labour by all holy meanes to continue in the grace and in the truth wherein we stand vnto the end For if it should so principally cause in vs
imaginations of the thoughts of mans heart are onely euill continually Gen 6 5. and there is no feare of God before his eyes Rom 3 18. This then is it whâ—ch we say that man before he be renued by the spirit of grace hath no power or faculty at all I say not to worke or doe ought at all for this were indeede to transforme him into a stocke or stone but to doe any thing that is good for it is God and God only that worketh in him both the good will Phil. 2.13 and the good deede euen of his good pleasure He enlightens the eyes of our vnderstanding and corrects our froward wils and then being renued by the spirit we vnderstand the things of the spirit of God and we will the things that are good and we runne the way of Gods commandements but euer with this necessary limitation onely by God Hee maketh vs vnderstand and will and runne as we ought and we vnderstand and will and runne as we ought Here â—hen first learne to beware of such as either tell you that man is able of himselfe to keepe the Law and to merit euerlasting life a grosse and now outwoâ—ne errour I hope or that man is able of himselfe to beginne that is good howsoeuer he be not able to perfit it but by the helpe of the Lord or that man being preuented by grace is then able by the helpe of grace ayding his weake nature to worke out his owne saluation for all these errors as Dagon must needs fall to the ground beâ—ore this testimonie of the spirit and doctrine of the Holy Ghost The Holy Ghost by the mouth of the Apostle saith that it is God which hath begun a good worke in vs and that he which hath begun it will go forward with it and performe it vnto the end What then if a man shall tell you that it is in man both to begin and perfit that which is good Or that it is in man to begin that is good though not to perfit it Or that it is in man by the helpe onely of God to doe that is good Let God be true and euery man a lyer Rom. 3.4 that he may be iustified in his words and ouercome when he is iudged Neither beginning nor ending nor increase of any thing that is good is of our selues as of our selues but he beginneth and he which beginneth performeth and perfiteth and none but he euen God onely It is the meere and onely grace and mercy of God not which aideth our nature being weakned but which changeth it altogether in qualitie bringing vs out of darknesse into light out of the power of Satan vnto God and translating vs from the death of sinne vnto the life of righteousnesse in Christ Iesus It is the meere and onely grace of God not which maketh an end of our saluation alone but wherein our saluation wholy doth consist Let no man therefore through vaâ—ne and flatteâ—ing words deceiue you as if you your selues were somewhat when indeed you are nothing but learne and know and euer hold this for a sure ground that God onely beginneth increaseth and perfiteth our obedience to the gospell and euery good worke in vs. 2. Let the Minister and Preacher of the word hence learne what he may assume vnto himselfe in the fruits of his labors by the worke of his ministery Are his people reconciled vnto God brought vnto the obedience of the gospell begotten in the faith of Christ Iesus grounded and stablished in the truth instructed in the way of God perfitly c. He is not to take this honor vnto himselfe as if he had done these things for this hath God onely done and it is his worke as it is written and they shall be all taught of God Esay 54.13 Ioh. 6.45 If we be taught in the word he hath taught vs by his spirit if wee beleeue in Christ it is his gift by his spirit if we be reconciled vnto God hee hath reconciled vs vnto himselfe by Iesus Christ c. Hee I say doth all things onely not immediatly by himselfe but by the ministerie of his seruants And albeit he because he worketh not by his spirit but by the ministerie of his seruants sometimes vouchsafe them this honor that they beget men through the gospell and that they saue them that heare them yet is this onely his worke and onely vouchsafed by him vnto them because in this worke he vseth the worke of their ministerie Let not the Minister then dare to assume vnto himselfe that honor which onely belongeth vnto the Lord. This is his honor that in the great worke of mans saluation he vseth his ministerie and by him as his instrument worketh what he will Let this therefore be his glory and reioycing that the Lord by his meanes will saue his people and bring them to that inheritance which lasteth for euer in the heauens and let him so speake as his Minister out of his word that so he may be indeed a meanes to turne many to righteousnes 3. Hence you may learne in what account and regard yee are to haue the Ministers of Christ Iesus True and most true it is as already yee haue heard that God onely beginneth euery good worke in vs and likewise confirmeth and strengthneth vs and maketh vs to abound therein more and more But he doth it as also yee haue heard by their ministerie whom he hath separated for the gathering together of the Saints and for the edification of the body of Christ Ye are therefore so to thinke of vs as of the ministers of Christ and disposers of the secrets of God by whom he hath appointed to open your eyes that yee may turne from darknes to light and from the power of Satan vnto God that ye may receiue forgiuenesse of sinnes and inheritance among them which are sanctified by faith in Christ Iesus by whom he hath appointed to reueale his will vnto you and to fill you with the graces of his holy spirit and by whom he hath appointed to bring to passe all the good pleasure of his will in you And if any man thinke not thus of vs it is because he knoweth vs not neither him that hath sent vs nor what great works the Lord worketh what great mercies the Lord sheweth vnto his children by vs. But let this for this time serue to stirre vp and to warne your pure mindes that yee so thinke of vs as yee ought and as it becommeth them that are taught in the word to haue them which labour among you and admonish you in singular loue and reuerence for their works sake The third thing which here I note is that the Apostle saith that he was perswaded that he that had begun this good worke of embracing the gospel in them would performe it vntill the day of Iesus Christ or as he speaketh to the Corinthians 1 Cor. 1.8 would confirme them in it vnto the end that
sinceritie they haue taught amongst you Are they beaten and scourged and cast into prison and bound with bands and their feete made fast in the stocks for the defence of the gospell Are they brought to the fire and fagot to the rope and hatchet to Lyons and wilde beasts by their bloud to confirme the gospell of Christ Iesus Such times and tyrannies beloued our forefathers haue seene and it may be that some of you haue seene them but ô Lord let neuer our eyes see such times and tyrannies againe neither let our seede see them nor our seedes seede from henceforth for euer But put case it were thus as hath beene said Doe yee thinke yee should stand close to the truth in such time of trouble and not start aside like a broken bow Could yee finde in your hearts to vndergo with your Ministers and Teachers the mercilesse cruelty of any bloudy inquisition to stand with them at the barre in defence of that truth which they haue taught you To be tried with them by mockings and scourgings by bonds and imprisonment to goe to fire and fagot with them and with your bloud to seale that truth which they haue taught you Here were zeale for the gospell in deed here were loue of your Ministers here were a proofe of the power of the word in you here were an argument of the effectuall preaching of the gospell vnto you And such proofes and arguments many in the primitiue Church both had vnto themselues and gaue vnto others as the Apostle witnesseth to the Hebrewes where he saith Heb. 11.36 37 38. that some were racked and would not be deliuered that they might receiue a better resurrection others were tried by mockings and scourgings yea moreouer by bands and imprisonment others were stoned c. So powerfully had the word wrought vpon them that nothing could daunt them but through persecution and anguish and tribulation and famine and nakednes and perill and sword and all they went Yea but you will say there was no such matter with the Philippians whose example I vrge they gaue no such proofe of their zeale or loue or growth in godlines thorow the preaching of the gospell as now we speake of Well then could yee willingly be partakers with your Ministers and Teachers in their bands and in their defence and confirmation of the gospell in such sort as the Philippians were with Paul Would yee not be ashamed of their chaines Would yee communicate to their affliction and supply that which they lacked Would yee be carefull that some might minister vnto them such things as they wanted Would their bands so affect you as if yee were bound with them Would yee count their sufferings for the defence and confirmation of the gospell as common to you with them Would yee in heart soule be ioyned vnto them both in their bands and in their defence and confirmation of the gospell This also should be a notable proof both vnto your selues and others of your holy zeale for the truth of your godly increase in all spirituall vnderstanding through the word and of the effectuall power of the spirit in you through the ministerie of the word Such a proofe Onesiphorus had vnto himselfe and gaue vnto others as appeareth by that testimonie which the Apostle giueth to him when he saith that he often refreshed him and was not ashamed of his chaine 2 Tim. 1.16 17 18. that at Rome hee sought him very diligently and found him and that in many things he ministred vnto him at Ephesus Not once but often he refreshed him he shunned him not nor was ashamed of him because of his bands but comming to Rome and vnderstanding that Nero had cast him into prison hee sought him very diligently and would not rest till he had found him and before at Ephesus hee had in bountifull sort cared for him Here the word had taken roote downeward and brought forth fruit vpward and powerfully wrought on him And so the blessing that followed hervpon 2. Tim. 1.18 The Apost prayed for him saying the Lord grant vnto him that he may find mercy with the Lord at that day nor for him onely but for his whole house 16. saying The Lord giue mercie vnto the house of Onesiphorus and in that the Apostle prayed for him and for his house 1 Thess 1.6 it was in effect a promise of blessing and mercie vnto him and to his house The like testimonie the Apostle giueth vnto the Thessalonians where hee saith that they receaued the word in much affliction with ioy of the holy Ghost When there was much affliction when there was great tribulation and persecution because of the word yet they receiued the word willingly and ioyfully Which the Apostle bringeth as a plaine proofe vnto them of their spirituall coniunction with Christ and election vnto life So that when the word hath wrought thus vpon vs that in much affliction wee can delight in it that wee gladly cherish and refresh them that suffer trouble euen vnto bands for the Gospels sake that we are so affected therewith as if we also were in bands with them that we count their sufferings for the defence and confirmation of the Gospell our sufferings it is a notable argument that the word hath had great power in vs and that we haue well profited in the Schoole of Christ But if many in these our daies should examine themselues by this rule of what power the word is in them and vnto what growth in godlynesse they are come it is to be feared that their triall would not be much to their comfort Our blessed Sauiour expounding the parable of the Sower saith That he that receaued seed in the stonie ground is he which heareth the word and incontinently with ioy receiueth it Yet hath he no roote in himselfe Mat. 13 12. and endureth but a season for as soone as tribulation or persecution commeth because of the word by and by hee is offended And our Apostle complained 2 Tim. 4.16 that at his first answering no man assisted him but all forsooke him Not to speake of those which refuse to hearken to instruction and to present themselues in our assemblies is not much seede now sowen in stonie ground if tribulation and persecution should come because of the word would not many of vs be offended and rather turne as they say then burne If our Paules and Preachers should bee brought to their answere in the defence of the Gospell would they bee much assisted or would they not be vtterly forsakē Yes beloued a great many of vs that now giue them reasonable good countenance would bee ashamed of their chaines a great many of vs that now heare them patiently would feare or disdaine to looke on them in their trouble We think our selues now reasonable good fauorers of the Word and of the Ministers thereof if we be not enemies vnto them But if we come vnto them and countenance them
life of righteousnesse in himselfe that as he knew by the word Christ his resurrection to haue such a vertue so by experience in himselfe he might know Christ his resurrection to haue such a vertue And this care the Prophet exhorteth all men vnto where he saith Psal 34.8 Taste and see how gracious the Lord is Where yee may not thinke that the Prophet speaketh as if the gracious goodnesse of the Lord could be tasted on with the mouth or seene with the eye but his meaning is that such is the gracious goodnesse of the Lord vnto his children that they may haue as sound experimentall knowledge thereof as if they should taste it with their mouths or see it with their eyes It is then as if the Prophet had thus said Know yee doe the gracious goodnesse of the Lord by his manifolde mercies and more then so yee may know it by your owne experience Acknowledge therefore him to bee gracious whom by your own experimentall knowledge ye doe as it were taste and see to be gracious As then the Prophet doth exhort vs and as our Apostle both by example and exhortation moueth vs our care should be that besides our knowledge out of the word we might haue a feeling knowledge of that wee know out of the word by experience in our selues This then should teach vs to obserue the mercies and iudgements of the Lord to obserue the proofe and experience in our daily life of such things as wee know by the word that so we may haue not a contemplatiue onely but an experimentall knowledge of things in our selues As for example the scripture telleth vs that the poore crieth and the Lord heareth him and saueth him out of all his troubles Psal 34.6 This we know to be true because wee finde it so in the word But our care should be farther to know it by a feeling experience in our owne selues We must then obserue the mercies of the Lord in hearing vs when we call vpon him and deliuering vs in euery needfull time of trouble so shall we know not only by the word but by experience in our own selues that the Lord heareth the poore when they cry vnto him and saueth them out of all their troubles Psal 34.7 So Dauid besides this knowledge out of the word 1 Sam. 17.37 that the Angell of the Lord pitcheth round about them that feare him and deliuereth them had obserued the truth of it by his owne experience in his deliuerance out of the paw of the Lyon Matth. 16.18 and out of the paw of the Beare and thereupon was bold to encounter that great Goliah that vncircumcised Philistim Againe we know that the gates of hell shal not preuaile against Christ his Church because the scripture saith so But will wee so know it to be so as if our owne senses should tell vs that it were so Then we must obserue the stormes and tempests the persecutions and troubles the batteries and assaults that Satan in his members makes against the Church and how the Lord bringeth all their counsels to naught and maketh their deuises to be nothing else but the imagination of a vaine thing And thus in all things we must obserue that by long experience our spirituall senses may be exercised to know the truth of euery thing that wee know out of the word But so carelesse commonly we are that wee passe ouer the mercies and the iudgements of the Lord without obseruation at all whereby we might grow in all iudgement and sound experience It may be that some of vs sometimes will desire to know somewhat out of the scriptures touching the Sacraments touching the resurrection touching faith touching good workes c. But what is it It is onely to know it there it is not to haue a feeling of it in our owne soules If wee haue the text of scripture for proofe we thinke we haue knowledge enough but for proofe out of our owne experience in our owne soule we look not after it But beloued ye see we should haue a care as to abound in knowledge out of the Scriptures so in sound iudgment out of a feeling experience in our selues of the truth of that we know Let vs not therefore â—ightly passe ouer the things that we know out of the word but let vs labour to increase in a feeling knowledge of them in our owne soules Let vs obserue in our daily experience that as it is written so it is indeed that when we heare or read such and such things out of the word our owne soules within vs may giue witnesse vnto the same and say it is so indeede in mine owne experience I finde it to be most true Thus the Apostle exhorteth and thus it behoueth vs to doe The next thing which here I note is that the Apostle praieth for the Philippians that their loue may abound more and more in knowledge and in all iudgement which is that their loue might bee founded and grounded in sound knowledge and in sound iudgement that each hauing helpe of other and each being furnished by other they might the better discerne things that differ c. Whence I obserue yet a farther continuall care necessarie for all Christians and that is that their loue may abound in knowledge and in all iudgement Though saith the Apostle I had all knowledge and had not loue I were nothing 1 Cor. 13.2 So on the other side though we say we haue all loue and haue not knowledge it is nothing for what is all our loue if it be not grounded in knowledge and in iudgement Then these are good when they grow vp together and each hath helpe of other and which of these soeuer growes vp without other like vnto Ionas gourd it will quickly wither Our care then must be that our loue may abound in knowledge and in all iudgement In knowledge that we may know on whom our loue ought principally to be set And in all iudgement that knowing whom we ought to loue we may loue them whom wee ought Gal. 6.10 and as we ought Let vs doe good saith the Apostle vnto all men but especially vnto them which are of the housholde of faith Here we are taught whome we ought principally to loue We are to loue all men but especially them that are of the houshold of faith theÌ„ that are ioyned vnto vs in the band of Christianity And knowing that they are those whoÌ„ we ought principally to loue we are to loue them in deed in truth the more neerely that they are linked vnto vs in the bands of Christianitie the more dearely we are to loue them Otherwise our loue If it be not in knowledge and in all iudgement may do more harme then good euen as wee see that zeale doth without knowledge for it was in zeale but without knowledge Gal. 1.14 that Paul persecuted the Church of God extreamely and wasted it And it was in
be spoken touching the second meanes in parâ—â—ular that by the helpe of God the sufferings of the godly â—â—ll turne to their saluation The next meanes whereof the Apostle speaketh is the â—eanes according to which the Apostle saith this by the â—â—lpe of God and through the Philippians should turne to 〈◊〉 saluation and that is according to his sure hope As I â—artily looke for c. Where to signifie the strongnes and â—â—enesse of his hope he vseth two words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both expressing â—â—us much that his hope was such that hee expected the â—â—e thing he hoped for as they that earnestly looking for a â—â—ing stretch out the head to looke for it Whence I might â—â—serue what a hope the hope of the faithfull is namely not â—â—doubtfull and vncertain hope but a strong and sure hope â—â—ereby they do as certainly assure themselues of the thing â—â—ey hope for as they that with stretched neckes looke for â—â—e thing that is by and by to follow But the obseruation â—â—ence principally to be gathered whereinto that will follow this that according to our hope and faith in him so doth the Lord through the prayers of the Saints turne 〈◊〉 sufferings and our wrongs to our saluation so that by tâ—â— helpe of God and through the prayers of the Saints 〈◊〉 sufferings turne to our saluation but so that we certainâ—â—â— hope that by the helpe of God through the prayers of tâ—â— Saints our sufferings shall turne to our saluation I◠〈◊〉 therefore it is required that we certainely hope and beliâ—â—â— in the promises of the Lord if the promises of the Lord 〈◊〉 made good vnto vs. When two blinde men came vnto oâ—â— blessed Sauiour and prayed him that they might receaâ—â— their sight Mat. 9.28 he said vnto them Belieue ye that I 〈◊〉 able to dâ— this 29 and they said yea Lord. Then touched he their eyes sâ—â—ing according to your faith bee it vnto you As here faith waâ— required in these blinde men that they might receaue their sight so in vs all hope is also required that wee bee pâ—rtakers of the Lord his promises Hath the Lord promised that all crosses and calamities shall worke together for the best vnto those that loue him And doe wee hope that the Lord will make good this his promise vnto vs According to our hope so shall it bee vnto vs. If wee doubt not of thâ— Lord his promises but hope certainly in him that hath pâ—â—mised then may euery one of vs in all our troubles saâ— with the Apostle I know that this shall turne to my saluation according to my certaine hope But if wee doubt and distruâ—â— the Lord and say in our hearts how can it bee I canâ—â— conceaue it doubtlesse the Lord shall not helpe vs the praâ—ers of the Saints shall not preuaile for vs nor shall our sufferings turne to our saluation And therefore wee reade thâ—â— the faithfull had alwaies their hope so strong that they buâ—â—ded euen their prayers thereon as Dauid where hee saith Let mine vprightnesse and equitie preserue me Ps 25.20 for my hope i◠〈◊〉 thee As if he should haue said according to my hope thâ—â— thou wilt preserue the iust and vpright man so O Lord pâ—â—serue me And so very often in the Psalmes the Prophâ—â— desireth performance of the Lord his mercies according to his hope in him and therein plainely sheweth that oâ—â— hope must be surely fixed in the Lord if wee will be parâ—â—kers of his promises Here then againe we are armed against that vncomforâ—â—ble doctrine of doubting of our saluation For wee are â—â—rtainely to hope that according to the promise of the â—oly Ghost our sufferings and wrongs shall turne to our â—â—luation by the helpe of God through the praiers of the â—â—ints And are we to know that according to our hope â—â—e promise of the Lord touching this thing shall be made â—â—od vnto vs So here we are taught How then are we to â—oubt of our saluation and not otherwise to know it then â—â—certainely Hope say they we may to be saued but cerâ—â—inely assure our selues of our saluation we cannot Is then â—ope any preiudice vnto certainty Doth not the Apostle â—â—y that hope is as an ancre of the soule both sure and stedfast Heb. 6.19 â—hereby we may lay so sure hold on the promises of God 〈◊〉 Christ Iesus that we may certainly assure our selues of â—ur saluation Againe doth not the Apostle say Rom. 5.4 that hope â—aketh not ashamed .i. deceiueth not him that hopeth beâ—â—use as the childe of God hopeth so hee findeth And â—oth not our Apostle here in some sort describe hope to be â—uen a certaine and earnest expectation of that we hope for â—ccording whereunto it is certainely done vnto vs And â—otwithstanding all this may wee hope but not be sure to â—e saued Indeede if our hope were onely in vncertaine as â—heirs is then were we to doubt as they doe But our hope â—s certaine being grounded on Gods promises and therfore â—e so hope that we are sure to be saued Thus then I reason â—rom this point of hope we may certainely hope to be saâ—ed therefore we may assure our selues of our saluation Againe this may teach vs not to be secure vpon the Lord â—is promises He promiseth and he performeth What â—hen May we sit vs downe and say as he hath promised â—o shall it be done howsoeuer matters stand with vs. Nay beloued let vs not deceiue our selues In our selues there must be such graces as are required of vs or else the promises doe not belong vnto vs nor shall euer doe vs any good yea and either he must giue those graces which are required of vs or else we can neuer haue them As in this place the promise is that our affliction if we belong vnto Christ shalâ— turne to our saluation But how according to our faiâ—â— and hope Either these graces must be in vs or else thâ—â— promise belongeth not to vs. And how shall we haue thâ—â— graces vnlesse hee which requireth them giue them Sâ— therefore in all things let vs build vpon the Lord his promises that we looke vnto the things required of vs to be partakers of the promises And looke what meanes he hath ordeined for the working of those things in vs by his holy spirit let vs in all feare and reuerence vse those meanes and pray vnto the Lord to sanctifie them Now to goe forward what was it that the Apostle so heartily looked for and hoped That is set downe 1. negatiuely 2. affirmatiuely 1. that in nothing hee should be ashamed 2. that with all confidence c. In which points standeth one part of the saluation whereunto he knew his sufferings should turne by and according to those meanes already mentioned For how should his sufferings turne to his saluation by those meanes Thus he hoped that thâ—â— it should come to passe that in nothing perteining to the defence of the
Gospell he should be ashamed but that with all confidence c. The first thing which here I note is that the Apostle saith that he hopeth that in nothing he shall be ashamed .i. that shame shall neuer befall him for leauing the defence of the Gospell Whence I obserue both that it is a shame to leaue the defence of the Gospell and that a godly care in this behalfe is needfull in euery Christian that this shame may neuer befall him Which care and regard of which shame how litle it is reckoned of in these our daies doth too too much appeare by the number of shamelesse Apostataes and back sliders which harkning vnto the serpent eat of the forbidden fruit which opening their eares to that enchanting whore drinke themselues drunke with the cup of her fornications and forsake the truth of Christ Iesus But let vs hearken to the Apostle Heb. 10.23 and let vs hold fast the profession of our hope Doe we hope in Iesus Christ Doe we hope that in nothing touching the profession of the truth of Christ â—esus we shall be ashamed Let vs hold fast this hope and â—et vs pray that this hope may continually be confirmed in â—s and that according to this hope we may stand fast vntill â—he day of Christ Iesus The second thing which I note is that the Apostle saith â—hat hee hopeth that with all confidence and liberty to â—peake in the defence of the Gospel Christ shall be magniâ—ied and honored in his body whether it be by life that hee â—iue and preach the Gospell or by death that he be put to â—eath and seale the Gospell with his bloud Whence I obâ—erue another godly care needfull in euery Christian which â—s that God may be glorified in him whether he liue or die Glorifie God saith the Apostle in your body and in your spirit 1 Cor. 6.20 â—or they are Gods Where the Apostle by way of exhortaâ—ion commendeth this dutie vnto euery one of vs that we glorifie God both in our bodies and in our spirits by conâ—orming our whole man in all obedience vnto his will And why for both our bodies and our spirits they are Gods and â—hey are bought for a price by him that hath died for both â—hat wee should not henceforth in either liue vnto our selues but in both vnto his glory which died for vs and â—ose againe And let this be enough to warne vs to beware of dishonoring God in our bodies or in our soules either by shrinkâ—ng from a good profession or by giuing our members weapons of vnrighteousnes vnto any kinde of sin to serue â—t in the lusts thereof Neither let vs be so besotted as to â—hinke that we are not as well to be sanctified in our bodies â—s in our soules or that God is not as well to be glorified in our bodies as in our soules but let vs know that we are to be sanctified throughout in our spirit soule and body that God is to be glorified in our whole spirit and soule and body Let this therefore be our care that God at all be not dishonored by vs but that in our whole man hee may bee honored The last thing which here I note is how the Apostle was confirmed and strengthned in these his hopes and that was by his owne experience for he hoped that as alwaies 〈◊〉 now Whence I obserue how the hope of a Christian is nourished and increased It is begun and grounded vpon Gods promises made in Christ Iesus but it is strengthned and increased by obseruation of the Lord his goodnes toward vs in our owne experience So our Apostle also witnesseth Rom. 5.4 where he saith that tribulation bringeth forth patience and patience experience and experience hope .i. experience of the Lord his helpe in troubles confirmeth and strengthneth our hope in the Lord. Ye know the saying of Daâ—id The Lord said he that deliuered me out of the pawâ— of the Lion 1 Sam 17.37 and out of the paw of the Beare he will deliuer me out of the hand of this Philistim This should teach vs to obserue the mercies of the Lord toward vs and not to suffer them to slip out of our minde and thus to reason with our selues as alwaies the Lord hath beene good to vs so now he will LECTVRE XVII Verse 21. For Christ is to me both in life and in death aduantage NOw then that the Apostle had signified his hope that Christ should be magnified in his bodie and had added whether it were by life or by death implying that it was all one to him so that Christ were magnified in his body whether it were by life or by death he yeeldeth a reason thereof saying For Christ is to me c. as if he should haue said I heartily looke for and hope that Christ shall be magnified in my body whether it be by life or by death and so that Christ be magnified in my body whether it be by life or by death all is one to â—â—e for Christ is to me c. .i. whether I liue or die Christ iâ—â—o me aduantage If I liue and Christ be magnified in my â—ody by preaching the Gospell and walking in his waies â—â—erein I count I haue great gaine and aduantage and if I â—ie now in my bands and Christ be magnified in my body â—y my constancie in the defence of the gospell and in suffeâ—ing for the gospels sake herein also I count I haue great â—aine and aduantage so that if Christ be magnified in my â—odie it is all one to me whether it be by life or by death â—ecause which so euer fall Christ and his glory is the thing which I count my vantage and gaine His glory by me is â—y glory the increase of his kingdom by me is the crowne â—f my reioycing the honor of his name by me whether it â—e by my life or by my death is to me in mine account a â—reat gaine Thus then I resolue the Apostles reason Christ and his glory is to me of that reckoning and regard â—hat whether he be glorified in my life or in my death I â—ount it a great gaine vnto me therefore it is all one to â—e whether he be glorified in my bodie by my life or by â—y death This sense and meaning of these words I folâ—ow both because being a reason of the former words iâ—â—hus best concludeth them in my iudgement as also beâ—ause the words themselues in the originall may very well â—arie this meaning if we vnderstand an ellipsis of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is not vnvsuall Neither is this meaning of these worde vnsoâ—ting with â—he words that follow For hauing said that Christ and his glory was vnto him and in his account aswell in death as in â—ife euen both in death and in life an aduantage and gaine â—pon that occasion by a litle digression he first moueth the â—oubt whether were better for him to chuse
to be separated from Christ for their sakes Hee saw and knew what was best for himselfe euen that he should abide in the vine whereinto he was ingrafted Yet as a man forgetting or not regarding that which was best for himself he lookt so much vnto the good of his brethren that hee brake out and said Rom. 9.3 I would wish my selfe separated from Christ for my brethren that are my kinsmen according to the flesh And so should it be euen with all of vs wee should not alwaies looke what is best for our selues but also what is most meete and needfull for Gods glory And though as we heard before it were farre better for vs to bee loosed and to be with Christ in respect of our selues then liue in the body yet are we also to looke what is more needfull for Gods glorie and if to liue in the body bee more requisite and needefull for Gods glorie then are wee to desire to be in the body Good for the Church and good for the common-wealth it would bee if men could thus frame their desires not alwaies to runne vpon that which is best for themselues but that which is most for Gods glory and for the good of our brethren For why is it that in Church and in Common-weale things are so farre amisse as they are Wee complaine much and ô things were neuer so badde neuer so much amisse in Church or in Common-weale And where is the cause Euen within our selues Few such parents as was Abraham few such magistrates as was Moses few such ministers as was Paul that so bridle their desires that they preferre Gods glory and the publike good before their owne good The minister now can see and say this were more needfull for the Church but this is better for me more ease for me more commodious for me more pleasant vnto me and blame me not if I most respect that which is best for my selfe indeed the worst for himselfe but the best in his corrupt account The magistrate likewise now can say this and this indeed were best of all for the common good neuerthelesse this is better for mee and neere is my coate but neerer is my shirt and I count him a very foole that is not chiefely wise for himselfe Parents likewise now can say to bestow some of my goods and substance thus and thus were most indeed for Gods glory and for the good of many of Gods children neuerthelesse is more needfull for my children and no man may blame mee if they be the dearest vnto mee if what I haue I keepe for them And thus our desires are carried cleane otherwise then were our Apostles He much desired his owne priuate good but more the glorie of God and the good of others We much desire the glory of God and the good of others shall I say so I wish it might be truely said of many mo that it is but be it so we much desire the glorie of God and the good of others but more our owne priuate good more that which we count best for vs. If then we will haue such things as are amisse in Church and Common-weale amended Minister and Magistrate and all of vs must reforme our desires Howsoeuer this or that were best for the Minister in respect of himselfe yet must hee looke vnto that which is more needful for Gods glorie and the good of his Church and set his desires vpon that Howsoeuer this or that were best for the Magistrate in respect of himselfe yet must hee looke vnto that which is more needfull for Gods glorie and the good of the Common-weale and set his desires vpon that Howsoeuer this or that might be best of all for vs in respect of our selues yet if another thing be more needefull for Gods glorie and the good of others we must looke vnto that and set our desires on that Phil. 2.4 Looke not euery man saith our Apostle on his owne things but euery man also on the things of other men Let vs beloued both Minister and Magistrate and all of vs thus doe and whatsoeuer is most for Gods glorie and for the good of his Church let vs most set our desires on that LECTVRE XX. PHILIP 1. Verse 24. Neuerthelesse to abide in the flesh is more needfull for you 25. And this I am sure of that I shall abide and with you all continue for the furtherance and ioy of your faith 26. That you may more abundantly reioyce in Iesus Christ for me by my comming to you againe ANother thing yet there is which here is to be noted and that is that the Apostle saith that it is more needefull for the Philippians that he liue longer then that hee bee loosed Whence I obserue that the long life of the faith full Pastor is very needefull for the Church and the blessing of God vpon it A plaine proofe whereof we haue in the example of Iehoida touching whom it is said 2 Cron. 24.2.17 That Ioash did vprightly in the fight of the Lord all the dayes of Iehoiada the Priest But after the death of Iehoiada came the Princes of Iudah and did reuerence to the King and the King hearkened vnto them and they left the house of the God of their Fathers and serued groues and idols What a blessing of the Lord was here vpon Ioash the King of Iudah and vpon all Iudah by the life of Iehoiada the Priest So long as hee liued Ioash did that which was good in the sight of the Lord and Iudah walked in the waies of the Lord but when hee was dead then Ioash the King and Iudah with him reuolted from the true seruice of the Lord and fell vnto idolatry And therefore the Lord purposing to visite the iniquities of Iudah Psay 3 2. and Hierusalem vpon them threateneth to take away from them the Iudge and the Prophet that is the Magistrate and the Minister as if he should haue said that he would roote out all ciuill gouernment and all ecclesiasticall discipline from amongst them and bring an vtter confusion and desolation vpon them Is it then a plague of GOD vpon a land to take away their Prophets and their Teachers And is it a visitation of the peoples sinnes vpon them By this then ye see that the continuance of the Pastors life among the people is the blessing of the Lord vpon the people I meane the continuance of the good and faithfull Pastors life For otherwise if the Pastor be an idle sheepe-heard one that despiseth his flocke one that cannot or will not feed the tender Lambes of Christ Iesus leade them forth vnto greene pastures and vnto the soft running waters then surely it is a great blessing of the Lord to deliuer the sheepe from such a sheep-heard to cut him off from feeding his people And therfore the Lord promising in mercie to visite his dispersed flocke speaketh thus vnto them by his Prophet Behold Ezec. 34.10 I come against
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
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
saued vs Tit. 3.5 â—e by the works of righteousnesse which we had done but accordiâ—g to his mercy immediatly after he speaketh thus vnto Titus 8. is I will that thou shouldest affirme that they which haue beleeued God might be carefull to shew forth good works By which plaâ—es it doth appeare that howsoeuer our good works are not â—e cause or the meanes of our saluation yet they are that way â—hich leadeth vnto saluation yea and that way wherein if â—e doe not walke we cannot be saued So saith our Sauiour â—imselfe Euery branch that beareth not fruit in me Joh. 15.2 the Father taâ—eth away and it is cast into the fire and burnt He doth not say â—uery plant that is not planted in me albeit that likewise be â—ost true but euery branch that beareth not fruit in mee What fruit Euen the fruit of the spirit which is in all goodnes Eph. 5.9 righteousnes truth as the Apostle speaketh Euery branch â—hat beareth not such fruit in me he is taken away and cast into the fire and burnt To like purpose is that of the Apostle where he saith Heb. 12.14 Follow peace with all men and holinesses without the which no man shall see the Lord. And to the like purpose now many places might and ordinarily are by vs produced in our Sermons Here then first I beseech you learne to beware of such a traduce vs and the doctrine which wee preach as if by preaching of faith wee had banished good workes and as if wee were so farre from exhorting men to good workes in our Sermons that either we mention them not or condemne theâ— for such there are that are not ashamed to say that now we are afraid to handle the doctrine of good workes that we have preached saluation by faith so long that wee haue banished good workes out of the Country that either wee dare 〈◊〉 speake of good workes or if we doe yet so coldly that as good neuer a whit as so barely and coldly But beware of such for hauing their foolish hearts seduced to beleeue lies they speake euill of the way of truth which they know not and of â— whom either they will not at all heare or with such enchanted eares that they peruert whatsoeuer things are spoken vnto their owne destruction Such if they would they might heare and know that these are false suggestions wherein they slander vs and the truth which wee teach For we preach both faith and workes and in all places wee exhort all men that they abound in euery good worke But why is it that theâ— thus traduce vs and our doctrine Forsooth because we teach that our workes are no causes of our saluation And are wee then thus to be traduced because wee tell you the truth Wee tell you that which the Scriptures haue taught vs and wee bring with vs the euidence thereof to confirme that which we teach Wee dare not challenge any part of our saluation aâ— due vnto our workes because all the honour thereof belongeth vnto the Lord whose free gift it is according to his mercie But the way wherein God hath ordained vs to walke vnto saluation we say is holinesse of life without which no man shall see the Lord. This the Scriptures teach vs this we teach you beware therefore of such deceiuers as tell you otherwise Againe if good workes be the way which God hath ordaiâ—â— vs to walke in and if without holinesse of life no man â— I see the Lord then walke with God as Henoch did in hoâ—â—esse and righeousnesse You beleeue in Christ Iesus shew â—th the fruits of your faith your workes must testifie your â—â—h both vnto your selues and vnto vs for it is a vaine and â—ead faith where no fruits of holinesse of life doe follow â—ree is knowne by his fruit a good tree bringeth forth good it and a corrupt tree bringeth forth euill fruit As many â—re lead by the spirit of God they walke after the spirit and â—y bring forth the fruits of the spirit Beloued God hath â—t a time wherein to trie the faith and religion of such as hee â—h enabled to doe some good vnto his children Now hee â—â—keth that wee should shew forth the fruits of faith and the â—ens of religion by shewing mercy and compassion vpon 〈◊〉 poore afflicted and distressed brethren Pure religion Iam. 1.27 and defiled before God euen the Father is this that wee visit the faâ—lesse and widowes in their aduersitie and that wee keepe our â—es vnspotted of the world If therefore there be any faith if â—re be any religion if there be any bowels of compassion in â—â— withdraw not your morsels from the poore nor your reâ—â—fe from the needie According to that where withall God â—â—h blessed you be it small or great bee ready to doe good â—â—d to distribute laying vp for your selues a good foundation heauen Blessed is he whom the Ioines of the poore in their â—uersitie blesseth Generally this I exhort that yee studie to â—e soberly righteously and godly in this present world and glorifie God by the holinesse of your conuersation for â—ow this that whom God hath iustified forgiuing their sins â—d iniquities them also hath hee sanctified that they serue â—n in holinesse and in righteousnesse and whom hee hath â—actified them also and them only he glorifieth in the king â—â—me of his Sonne As he then which hath called you is holy be yee holy in all manner of conuersation Hereby yee â—ll know that yee are the sonnes of God if yee walke as hee â—â—th walked and keepe his commandements And this is a â—e witnesse that yee belong not vnto him if yee delight in righteousnesse and defile your selues with the vncleane conuersation of the wicked and vngodly Giue therefore a diligence to make you calling and election sure sure I say vnto your selues and to your owne soules by walking in such holinesse of life as God in Christ Iesus hath ordained your walke in And thus much of that holy course and race of godlinesse wherein the Apostle exhorteth vs to runne when he saith Conficite salutem c. Make an end c. What it is whereunto the Apostle in these words doth exhort vs in part we haue already heal by the way wherein hee prescribeth vs to walke The 〈◊〉 which leadeth vnto saluation being holinesse of life the Apostle exhorteth vs to walke in this way to runne in this 〈◊〉 Now it is to be obserued that the Apostle doth not only prescribe the way which leadeth vnto saluation and exhort vâ—â—â— walke and runne in that way but he exhorteth vs to runne 〈◊〉 in the same race vnto the end and fully to finish our courseâ— doing such good workes as God hath ordained that we sheâ—â— walke in Whence wee are to learne this lesson that we 〈◊〉 not onely beginne in the spirit and grow forward likeâ—â—â—â— from grace vnto grace but wee must perseuere and contiâ—â—â— vnto the end
him now presently and staied him not till either Timothy or himselfe should come vnto them or till hee should certainely know how his matters would go whether he should be deliuered out of prison or no lastly he praieth them to receiue him with gladnesse and to make much of him and such as he is Touching Epaphroditus it appeareth that he was the Minister of the Church at Philippy one that so laboured in the worke of his ministerie as that he approued himselfe very well both vnto the Apostle and vnto the whole Church at Philippy When the Philippians had heard that Paul was taken prisoner at Rome they sent this their Minister Epaphroditus to see him and to carie him some reliefe from them and there to abide with him as it may seeme during his imprisonment and to minister vnto him such things as hee needed Which trust of the Church and duty vnto Paul whilst he faithfully and painefully discharged he fell into a very great and grieuous sicknesse so that he was very neere vnto death euen at deaths doore as we say Yet such was the Lord his mercy towards him neither towards him onely but likewise towards Paul whom his sicknesse had very much affected that he restored him vnto health againe But when hee heard that the Philippians had heard of his sicknesse hee grew full of heauinesse fearing least these two things both Pauls bands and his sicknesse should bring too much griefe and sorrow vnto the Church Being therefore desirous to returne vnto them and againe being very loth and happily not well daring to goe and leaue Paul in prison he was marueilously perplexed what to doe and grew full of sadnes and heauines Which when the Apostle perceiued and vnderstood that the Philippians were much moued at his sicknes he thought it necessarie both for his and their comfort to send him presently vnto them as here he saith I supposed it necessarie c. And this may serue for a generall view of these words Now for a more particular view of these words see how the Apostle least the Philippians should suspect that Epaphroditus had some way not approued himselfe vnto him because he sent him backe before such time as he knew certainely how things would goe with him see I say what great titles he honoureth him withall thereby to witnes vnto them what account he made of him and of his seruice whiles he was with him 1. He calleth him his brother to wit in Christ begotten in one faith by one Gospell vnto one God which is aboue all and through all and in vs all 2. He calleth him his companion in labour as in diuers places hee doth diuers others who laboured with him in the preaching of the Gospel of Christ Iesus and in the building vp of his bodie 3. He calleth him his fellow souldier as also he doth Archippus in the Epistle to Philemon one that fought against spirituall wickednesses as he did and did not onely preach as he did but also suffer troubles and endure manifold tentations as he did 4. He calleth him their messenger whom the whole Church at Philippi sent vnto him to visit him at Rome where he lay in prison for so the word Apostle here vsed in the originall is very well translated in our English Bibles Lastly he saith of him that he was one that ministred vnto him such things as he wanted which I thinke he saith both in respect of that reliefe which he brought vnto Paul from the Philippians and likewise in respect of that great vse which he had of him all the while he was with him Thus then yee see how the Apostle thinking it necessarie to send Epaphroditus home vnto them for such causes as afterwards he mentioneth sendeth him loden with commendations lest happily they should iudge of him at his returne vnto them in any respect otherwise then were meete Now let vs see what notes and obseruations we may gather hence for our vse 1. In the sending of Epaphroditus at this time vnto the Philippians I note the singular great care of the Apostle ouer those whom he had begotten in the faith of Christ Iesus He was now in prison he knew not certainely when or whether he should be deliuered out of prison or no and besides this it seemes that there were very few of the rest that were with him saue he onely and Timothie in whom the Apostle did or could take any great comfort For as we heard a litle before all the rest that were with him surely very many of them sought their owne their owne ease their owne pleasure their owne profit their owne honor c not that which was Iesus Christs not that so much as they sought their owne ease or honour or pleasure or profit or the like Though therefore both Epaphroditus were desirous to goe to them and they likewise desirous to see him yet a man would haue thought here had beene sufficient matter of excuse especially vnto them who ought vnto him not their Minister alone but themselues also Yet such was his loue towards them and such was his care of their comfort that he preferred that before his owne necessitie more regarding their good then his owne neede Now what should this teach vs Surely it should teach euen all the Ministers of Christ Iesus this lesson so to tender their good and their comfort in Christ Iesus ouer whom the Lord hath made them ouerseers as that they should more regard the things that belong vnto their peace then the things that belong vnto their owne estate Yea though they should be offered vp vpon the sacrifice of their faith that is though they should giue vp their liues for an offering vnto the Lord for the confirmation and strengthning of their faith yet should they therein euen be glad and reioyce so that they should not loue their liues vnto the death if so their death might be for a sauing health vnto their people To vrge the necessitie of this dutie or to complaine of the neglect of this dutie though our times require it yet this place is not so fit for it And besides euery where almost our people can tell vs of our dutie and can open their mouthes wide to complaine of our negligence in our dutie But if our care must be such for you that we must care more for you then for our selues what doe yee thinke should againe be your care Surely yee should as new borne babes desire the sincere milke of Gods word your care should be by our ministerie to grow vp in the knowledge of his will and in all obedience thereunto and this yee should more care for then for all the things of this life whatsoeuer Yet care we neuer so much for your sauing health labour we neuer so much to breede the loue of God and of his word in you so to gaine you vnto Christ though we be altogether carelesse in our owne matters and onely carefull that yee may know
he wept and was much troubled for him Well then Epaphroditus and the Philippians might be full of heauinesse each for other in regard of that loue and tender affection which they had each to other and yet might they well both acknowledge the prouidence of God in his sicknesse which was the cause of heauinesse each in other To the point in generall in one word I say that in that loue which we beare and ought to beare one towards another we may be sorry one for the things that befall vnto another albeit we know certainely of the prouidence of Almighty God therein yet so in loue one towards another we must be sorrowfull one for another that our faith in Gods prouidence must stint our sorrow that it be not exceeding sorrowfull because we know that all things worke for the best for Gods children LECTVRE XLIV PHILIP 2. Verse 27. And no doubt he was sicke very neere vnto death but God had mercy on him and not on him only c. AND no doubt he was sicke c. In these words the holy Apostle 1. confirmeth that report which the Philippians had heard touching their Ministers sicknes that it was no vaine or false reporte but a very true reporte and secondly hee signifieth his recouerie and restoring vnto health That the report which they had heard was true the Apostle doth assure them first affirming his sicknes and no doubt hee was sicke and then the extremitie of his sicknes very neare vnto death In the signification of his recouerie and restoring vnto health which is in the next words the Apostle 1. setteth downe the cause of his recouerie which was Gods mercie but God had mercy on him 2. The extent of Gods mercie herein which was not to Epaphroditus alone but to Paul also and not on him onely but on mee also 3. The cause why the Lord in mercy to Paul also restored him vnto health to wit least he should haue sorrow vpon sorrow i. least his sorow which hee had by his owne bonds and imprisonment should be increased by the death of Epaphroditus their Minister least I should haue sorow vpon sorow The words need no farther opening or explicating being in themselues easie enough to be vnderstood Let vs therefore now see what notes and obseruations we may gather hence whereof wee may make some vse vnto our selues 1. Here we see that Epaphroditus a faithfull seruant of Iesus Christ a painefull Minister of the Church one whom the holy Apostle made that reckoning of that hee called him his brother his companion in labour his fellow-souldier was sick and that very sore sicke Whence I gather this obseruation that the children of God and most faithfull seruants of Iesus Christ are subiect as vnto many miseries and troubles and infirmities of this life so vnto sicknesse and diseases of the body How faithfull a seruant of Iesus Christ Timothy was ye heard a little before vpon occasion of the Apostle his promise to send him vnto the Philippians vers 19. And how subiect he was vnto sicknesse may appeare by that aduise which the Apostle giueth vnto him in his former Epistle vnto him 1 Tim. 5.23 where he aduiseth him to drinke no longer water but to vse a little wine for his stomachs sake and for his often infirmities Of Epaphroditus his sicknesse likewise ye see how plaine testimonie the Apostle giueth in this place Nay what childe of God freed or exempted from bearing of this crosse and drinking of this cuppe What shall wee say then Are not sicknesses and diseases of the body the rodde of Gods wrath a herewithall he doth punish the sinne and rebellion of the wicked Or doth the Lord lay the rodde of his wrath wherewith he punisheth the wicked vpon his owne children and faithfull seruants True it is that sicknesse and diseases of the body are the rodde of Gods wrath wherewith hee punisheth the disobedience and rebellion of the wicked as the Scriptures plainely proue vnto vs. Let that one place in Deuterenomie serue for all the rest where the Lord hauing made great promises of blessings vnto them that obey his commandements afterward threatneth curses and plagues vnto them that will not obey his voice and keepe his commandements And amongst other of those plagues which the Lord would bring vpon them Deut. 28.2.3.15 it is said the Lord shall smite thee with a consumption and with the feauer and with a burning ague and with a feruent heate c. Where ye see plainely that consumptions and feauers and hot-burning agues and such like diseases are reckoned among those plagues and roddes of his wrath wherwith he punisheth the sinnes of that Land 22 or that Countrie or that towne or that people whatsoeuer that wil not hearken vnto his voice nor obey his commandements And may we not iustly feare that the Lord hath taken this rodde into his hand and already begunne to punish vs therewith Looke vnto the disobedience and rebellion and neglect of walking in the waies of Gods commaundements that is generally amongst vs and see whether wee haue not giuen him cause to take this rodde and to punish vs therewith Againe looke vnto such hot agues vnto such sharpe and strange and pestilentiall diseases and sicknesses as are now generally amongst vs and see whether hee haue not begunne to doe with vs as he threatned in his law Surely for our sinnes euen because wee haue not obeyed his voice and done after his commaundements he hath taken his rodde and already begunne thus to punish vs therewith And this rodde of his wrath as wee our selues may see he doth lay euen vpon his owne children and faithfull seruants aswell as hee doth vpon the wicked and vngodly of the earth but yet with this difference Vpon the vngodly he layeth this rodde of his wrath in wrath and displeasure to render vnto them according to the wickednesse of their waies the same rodde also he laieth vpon his children not in wrath but in loue to reforme them and to reclaime them from the wickednesse of their waies Vpon the vngodly he layeth this rodde and the stroke thereof enrageth them against God so that in their sicknesse they are not onely with out all comfort and patience but like vnto cursed Caine they crie my sickenesse is greater then I am able to beare why am I thus what a seuere iudge is this that lieth his hand so heauily vpon me the same rodde also hee lieth vpon his children but he giueth them patience vnder the rodde and strength to beare whatsoeuer he laieth vpon them so that in their sicknes they are comfortable both in themselues and vnto others So that albeit the same rodde lye vpon both yet doth God lay it vpon them with great difference Which yet will better and more plainely appeare vnto vs if wee shall briefly touch some of those reasons why he lieth this rodde vpon his children why his children are visited with sicknesse One reason is as
the Apostle saith 1 Cor. 11.32 that being chastened of the Lord they may not be condemned with the world For such is the louing mercy of the Lord towards his children that when they haue either omitted some such dutie as they ought to haue performed or committed some such sinne as they ought not to haue done he as a louing father towards his tender childe whom hee dearely loueth correcteth and chastiseth them with the rodde of sicknesse or weaknesse or some such like rodde that so they may see their owne error and be healed For this cause saith the Apostle many are weake and sicke among you 30. and many sleepe For this cause for what cause euen for not discerning the Lord his body in comming vnto the communion of the body and bloud of Christ In which place the Apostle plainly sheweth that therefore many of Gods children are weake and sicke and die euen because they doe not duely and diligently examine themselues before they come vnto the celebration of the Lord his supper But saith hee when wee are iudged and punished wee are chastened of the Lord as children of their father that we should not be condemned with the world euen with the wicked men of the world whose portion is in the lake that burneth with fire and brimstone for euer Sometimes then Gods children are sicke that so their error or their negligence or their wickednesse may be reformed and they brought into the right way wherein they should walke Another reason is that so they may be staied from such inordinate waies as wherunto naturally they are bent and wherein sometimes they would walke if they were not holden backe as with a bridle For whose delight in the waies of the Lord is so entire and so altogether vncorrupt before him That hee maketh as he should do his law his whole delight and his councellour Nay whose pathes are so straight that hee hath not an ouerweening delight in some crooked by-pathes or whose will and desire and affections are so sanctified that they are not often enclined and sometimes caried as it were with a maine streame vnto that which is euill And therefore the Lord only wise knowing best what is best for his children sometimes visiteth them with sickenesse that so being exercised with his rodde they may not runne into such danger of body and soule as otherwise they would A third reason why the children of God are sicke sometimes is that thereby he may make triall of their faith and of their patience to see whether they can be conrent as to receiue health so to receiue sicknes of the Lord and whether as in health so in sicknesse they will put their trust in the Lord and submit themselues vnto his will For both health and sicknesse they are of the Lord and both in health and in sicknesse wee should put our trust in the Lord and submit our selues vnto his will Yet so choise wee are that we can be content to receiue health from the Lord but hardly to receiue sicknesse from the Lord and so weake wee are euen the best of vs that howsoeuer wee doe in health yet in sicknesse we can hardly submit our selues vnto God his will and oftentimes more put our trust in Phisitions then in the Lord 2 Cron. 16. as we read that that good King of Iudah Asa did therein declining from that right path wherein he ought to haue walked Sometimes then as I say Gods children are sicke that the Lord their God may so trie whether they will still cleaue fast vnto him and patiently submit themselues vnto his will A fourth reason why the Loâ—d sometimes visiteth his children with sicknesse is that they also may haue a farther triall of the mercifull goodnesse of the Lord towards them For albeit his children are neuer without great experiences of his mercifull goodnesse towards them yet wherein haue they greater experience thereof and wherein their soule more to reioyce then that in the time of their sicknesse he assisteth them with the comfort of his holy spirit and giueth them strength and patience to endure what he laieth vpon them and suffereth not their faith or their hope to faile but so prepareth them vnto him that come death come life they can willingly embrace either because they know that come death come life they are the Lords An especiall great goodnesse of the Lord towards his children Whereof they haue such triall in time of their sicknesse as that thereby not themselues alone but such as are about them are and may bee greatly comforted And sometimes no doubt they are sicke that seeing the goodnesse of the Lord towards them in time of their sicknes they may the rather praise the Lord for his goodnesse and studie to glorifie his name in the time of their health Not to trouble you with moe reasons hereof the last reason why the Lord visiteth his children with sicknesse is to put them in minde both of that sinne which dwelleth in them and also of their mortalitie For sicknesse is both the fruite of sinne and also the Harbinger of death For howsoeuer sinne be not the only cause wherefore sicknesse commeth yet is it alwaies a cause wherefore it is sent insomuch that we see when our Sauiour healed some that were sicke hee would say sometimes vnto them some be of good comfort thy sinnes are forgiuen thee Math. 9 2. In which speach he gaue them this note that sinne was the principall cause of their sicknesse and sometimes hee would say vnto them Behold thou art made whole sinne no more least a worse thing come vnto thee wherein in effect he told them that their sicknesse was a chasticement for their sinne And againe howsoeuer death doth not alwaies follow sicknes yet ought sicknesse alwaies to put vs in minde of our mortality Well it may be that those our houses of clay which in this or that sicknesse threaten to fall may for a time bee patched vp againe yet they which threaten now to fall at length shall fall and downe to the ground they shall be brought For as the Psal mist speaketh who liueth that shall not see death Psa 89 47. or who shall bee able to deliuer himselfe from the hand of the graue Of the dust of the earth we are and to earth we shall returne and so many sicknesses as we are visited withall should be vnto vs as so many remembrances both of that sinne which cleaueth so fast vnto vs and likewise of death which is the fruit thereof Thus then ye see the reasons why the Lord lieth this rodde of sicknesse vpon his owne children namely as a mercifull and louing father to reforme whatsoeuer error negligence or other fault is in them to keepe them backe as with a bridle from inordinate walking to make triall of their faith and patience to giue them triall of his mercifull goodnesse towards them and to put them in minde of sinne dwelling in them
wee long not for his presence if he be absent generally wee sorow not for his sicknesse if he be sicke generally wee take no such pleasure either in his presence or in his life Nay rather if he be absent we will wish him farre enough and to tarie long enough and if he be sicke vnto death wee will reioyce and be glad at his death So farre short of these Philippians that were but newly planted in the Church and had but lately embraced the truth of Christ Iesus are wee who haue long enioyed the ministerie of the word and the bright light of the holy word of truth For so they accounted that the Apostle could not haue giuen a greater token of loue of them then to send their minister backe againe vnto them and it was the greatest pleasure and ioy of heart that might be vnto them to see their minister againe thorowly well and in good health And surely if we tooke that ioy and comfort in the word that we ought we would take more ioy and comfort in the Ministers of the word then we doe But how the Ministers of the word are to be accounted of we shall see in the handling of the next verse that followeth It now followeth And I might be the lesse sorowfull In these words the Apostle setteth downe a third cause or reason why hee sent their Minister vnto them with such diligence and speede And this cause respected himselfe For it was that hee might be the lesse sorowfull 1. That howsoeuer his sorowes after this should be some for some other things yet they might bee the â—esse when their ioyes were fulfilled by their Ministers presence and when their Minister should againe bee amongst them to labour amongst them In that then that the Apostle saith not and that I might be without sorow but onely and that I might be the lesse sorowfull Hence I gather this obseruation that the children of God are not much to hope nor greatly to seeke in this life to be quit and ridde of all sorow but it is enough for them if their sorowes be abated and if they haue lesse sorow then they deserue and then they are enabled to beare Ioh. 16.33 In the world saith our Sauiour ye shall haue affliction euen many-causes of sorow and griefe and vexation of spirit For so it is ordained that through many afflictions we should enter into the kingdome of God Act. 14.22 aâ— the Apostle saith And therefore our Sauiour Christ saith againe if any man will come after me let him denie himselfe Luc. 9.23 and take vp his crosse daily and follow mee Daily saith he For as one day followeth an other so one crosse followeth in the necke of an other Wee looke and hope for an holy citie Apoc. 21.4 the new Ierusalem where God shall wipe all teares from our eyes and where there shall be no more death neither sorow neither crying neither any more paine But that citie is not here on earth where we be but Pilgrimes it is in our Counâ—rey in heauen where we shall haue an abiding citie where we shall be euer with the Lord. Nay if it were here on earth we would not long for that in heauen Let vs not therefore looke in this life to be without all trouble or sorow or griefe Let vs rather consider how in this life our whole life is stained with many sinnes and how for our sinnes wee haue deserued not only death euerlasting after this life but troubles also and sorowes vnsupportable in this life And then when we see that we are not onely freed from that death by the death of Iesus Christ and by saith in his name but that our sorowes in this life are much lesse then we deserue let vs reioyce in the Lord and comfort our selues in his mercies that our troubles and sorowes are nothing in comparison of that wee haue deserued And againe let vs consider that howsoeuer our troubles and sorowes and griefes be many yet so onely they presse vs as that we are able to say with the Apostle 2 Cor. 4 8.9 We are affected on euerie side yet are we not in distresse in pouertie but not ouercome of pouertie we are persecuted but not forsaken cast downe but wee perish not c. And then when we see that our troubles and sorowes and griefes are no more but such as the Lord hath enabled vs to beare let vs reioyce in the Lord and comfort ourselues in his mercies towards vs who doth not suffer vs to be tempted aboue that wee be able but giueth the issue together with the tentation that we may be able to beare it For surely these are great mercies of the Lord towards vs that our sorowes are so lessened and abated that they are neither such as we haue deserued neither such but that wee are able to beare them by the power of him who doth strengthen vs hereunto And therefore though in this life we be not quite free from all troubles and sorowes yet let vs account this a great mercie of the Lord vnto vs that wee are lesse sorowfull that our sorowes are lesse then the desert of our sins and lesse then he enableth vs to beare But how was it that the Apostle should be lesse sorowfull by sending their Minister Epaphroditus vnto them because by his presence they should haue occasion to reioyce For as by their heauinesse for their Minister his sorow was encreased so againe by their reioycing for their Minister his sorow would be abated Here then we may obserue another notable qualitie of Christian loue and friendshippe Rom. 12.15 which is to weepe with them that weepe and to reioyce with them that reioyce A rule which the Apostle giueth all Christians to obserue keep from which who so declineth may seem therin to crosse euen nature it selfe For naturally we see that the members of our body are so affected one towards an other as that if one member suffer all suffer with it and if one be had in honour 1 Cor. 12.26 all the members reioyce with it How much more should it be so in the mysticall body of Christ Iesus that they who are ioyned together in one faith and in one baptisme should so likewise be ioyned together in loue and affection one towards an other that the sorow of one should be the sorow of an other and the ioy of one should be the ioy of another But I haue had occasion heretofore to obserue this note vnto you and therewithall the great want of this Christian loue in vs one towards another for that we are so farre from this duty as that we weepe and are sorie one at the prosperitie of another and againe laugh and reioyce one at the calamity of another If either by that or this instruction ye be taught in this dutie then practise it and if either by that or this admonition ye see your want in the performance of
our owne as for their wealth in good sort and things necessarie to this life so for their health and therefore auoide such occasions as whereby wee might bring their health in danger Againe we haue many examples in the holy Scriptures of that great Eliah of our Sauiour Christ Iesus of the blessed Apostles and of many others that did for the time auoide such dangers as otherwise would haue ouertaken them and did not alwaies thinke it meete to hazard themselues in euery occurrent danger Which reason I doe the rather in this place bring because if they might then much more priuate men sometimes may for the time withdraw themselues from danger Now if here it be obiected and said that auoiding of sicknesse and other dangers is an argument of distrust in God and therefore we may not withdraw our selues in such times I answer that it is no sure argument The wicked indeede withdraw themselues in such times of danger because they distrust in God and thinke that God either cannot or will not helpe them and deliuer them from the danger and such auoiding of sicknesse or other danger is wicked and vngodly The children of God therefore withdraw themselues because they know that it is lawfull to vse such remedies against dangers as are lawfull and good and such auoiding is lawfull Againe if it be said that to auoid at such times is to no purpose because God hath certainly decreed whom to take and whom to leaue at such times and none but they alone shall die I answer that in like sort it may be said that it was to no purpose for Iacob to send into Egypt to buy corne Gen. because God had certainly decreed to saue him and his familie from the famine Act. 27. and likewise to no purpose that Paul should keepe the mariners from flying out of the ship by boat lest all should perish because God had decreed to saue all them that sailed with them And yet wee see that both Iacob sent into Egypt and Paul caused the souldiers to cut off the ropes of the boat both vsing such meanes as God had ordained whereby to bring his will to passe and therein leauing vs an ensample to doe the same Againe if it be said that it is a scandall so to withdraw our selues I answer that it is a scandall taken not giuen Againe if it be said that whereas wee should loue our neighbours as our selues thus wee doe forsake them and so leaue the rule of loue and charitie I answer that to leaue them for a time when there are either some of their friends or some others prouided for the nonce to looke vnto them is not to forsake them neither is against the rule of loue and charitie Nay it were very preposterous loue and charitie so to be deuoted vnto this or that priuate friend as by that occasion to bring in danger a whole familie or charge whatsoeuer committed vnto them Neither doe I know any thing which can be brought to crosse that which hath beene said touching priuate mens auoiding of dangers which may not as easily be answered Now touching publike men Magistrates and Ministers the doubt is somewhat more difficult To instance in Ministers to shew mine opinion in briefe in my iudgement the Ministers are first and principally to looke vnto the good of the whole Church and then vnto the good of euery particular member thereof If there bee many Ministers of one Church some one by lot or common consent may be deputed to regard the sicke and the rest may auoid the danger But if there be but one he is so to be carefull for the sicke as that the rest of the Church may not be depriued of his ministerie Hee may and must comfort the sicke and goe vnto them in such sort and so neere as hee well can without danger and againe he may and must auoid manifest danger for the good of the rest of the Church so much as he can without impietie Neither may too much feare withdraw him too much from danger neither through too much boldnesse may hee thrust himselfe too much into danger for by too much feare hee is more slow to the worke of Christ then he should be and by too much boldnesse he more endangereth both himselfe and the Church then hee should To conclude the whole point therefore howsoeuer it be most true that it is a very commendable thing in the seruants of Iesus Christ to hazzard their liues as Epaphroditus did for the worke of Christ yet sometimes both priuate and also publike men may withdraw themselues from danger in such sort as already hath beene shewed Another particular obseruation hence I gather which is this that releeuing them that are in bonds and in prison and ministring vnto the necessities of Gods Saints vpon earth is a worke of Christ for so the Apostle in this place as wee see calleth it It is I say a worke of Christ such a one as hee commandeth Heb. 13.3 and loueth and rewardeth Remember them that are in bonds saith the holy Ghost by the Apostle as though yee were bound with them and them that are in affliction as if yee were also afflicted in the body 1 Tim. 6.16 And to Timothy the Apostle saith Charge them that are rich in the world that they be ready to giue and glad to distribute laying vp in store for themselues a good foundation c. Againe how the holy Ghost loueth this worke may appeare by that of Paul 2 Tim. 1.16 where he saith The Lord giue mercy vnto the house of Onesiphorus for he oft refreshed mee and was not ashamed of my chaine c. and by that where the Apostle saith Heb. 13.16 To doe good and to distribute forget not for with such sacrifices God is pleased Againe how Christ rewardeth this worke wee see in the Gospell where setting the sentence of the last iudgement he saith Mat. 25.34 Come yee blessed of my Father c. Contrariwise how the Lord hateth the neglect of this dutie of ministring vnto the necessities of his poore Saints on earth wee may see both by the example of that churlish Nabal of whose badnesse this is especially registred as most hatefull vnto the Lord 1 Sa. 25.10 that he would not releeue the necessitie of Dauid being in distresse but sent away his seruants with crooked and churlish answers and likewise by the example of the rich man in the Gospell of whom likewise this is especially registred as most hatefull vnto the Lord Luk. 16.19 that when Lazarus lay at his gate full of sores and desired to be refreshed with the crummes that fell from the rich mans table the dogges came vnto him and did more for him then the rich man would doe and likewise by the testimonie of Iohn where hee saith Whosoeuer hath this worlds good and seeth his brother haue need 1 Ioh. 3.17 and shutteth vp his compassion from him how
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
should principally haue regarded They staied themselues in the outward worship of God and looked not vnto the inward worship of him they obserued the naked ceremonie but they regarded not mercy and iudgement piety and obedience faith and repentance These things they should haue done and not haue left the other vndone The ceremonie should not haue beene neglected by them but that inward and more holy worship wherevnto by the ceremonie they were led should haue been principally regarded by them For in this the Lord had more pleasure then in all burnt offerings and sacrifices what soeuer as it iS sayd 1 Sa. 15.22 to obey is better then sacrifice and to hearken is better then the fat of Rams And againe the Lord saith by his Prophet Hos 6.6 I desired mercy and not sacrifice and the knowledge of God more then burnt offerings Thus then it is plaine both that the outward ceremonies had a morall and more spirituall vse and likewise that this was more accepted with God euen then when the ceremonie was in vse then was the ceremonie though commanded Now as it was in other ceremonies of the law so was it in this circumcision of the flesh that it had a morall vse and signification the regard whereof was farre more accepted with God then was the obseruation of the ceremonie it selfe The morall vse and signification thereof was to put them in minde of the circumcision of the heart that thence they might purge all wicked and carnall affections such as any way were like to crosse and hinder their spirituall seruice and worship of God And as in other ceremonies when the ceremonie was abolished yet the morall vse thereof still remained so likewise in this when the outward circumcision of the flesh was abolished yet the inward circumcision of the heart which was morally signified by the outward ceremonie still remained so that as they then were so still wee are to circumcise the fore-skinnes of our hearts by cutting away from thence all carnall affections and vngodly lusts which fight against the soule And this was that circumcision wherein our Apostle gloried when he said we are the circumcision Hence then 3. I obserue what that circumcision is which yet remaineth and wherein we may and ought to glorie and reioice The circumcision which yet remaineth if yee will haue it in one word is our regeneration the washing of the new birth Tit. 3.5 and the renuing of the holy Ghost as the Apostle speakes If ye would haue a larger description of it it is as this place of our Apostle maketh manifest a cutting away from the heart of all carnall affections whereby wee might be hindred in the spirituall seruice of God and in our reioycing in Christ Iesus so that being thus circumcised wee worship God in the spirit and reioice in Christ Iesus and haue no confidence in the flesh or in any outward thing whatsoeuer This is most commonly called the circumcision of the heart both by Moses where he saith Deâ—t 10.16 Circumcise the fore skinne of your heart and harden your neckes no more And by the Prophet Ieremie where he saith vnto the men of Iudah and Inhabitants of Ierusalem Be circumcised to the Lord Ier. 4.4 Roâ— 2 29. and take away the foreskinnes of your hearts And by our Apostle Paul where he saith that the circumcision is of the heart in the spirit not in the letter Neither is it called circumcision of the heart by way of exclusion of circumcision from other parts of man For there is also mention of the circumcision of the eares Act. 7.51 as where Steuen saith Yee stifnecked and of vncircumcised hearts and eares i. which will not heare when God speakes vnto you and also of the circumcision of the lippes as where Moses said vnto the Lord Behold I am of vncircumcised lippes Exod. 6.30 i. I am not ablâ— to speake vnto Pharaoh being barbarous and rude in speech There is then not onely circumcision of the heart in the will and vnderstanding when all carnall affections are purged thence but there is also circumcision of the lippes when our speech is such as that it ministers grace vnto the hearers and also circumcision of the eares when wee open our eares vnto the Lord speaking vnto vs and willingly and euen greedâ—ly harken after those things which belong vnto our peace But yet commonly I thinke both these are comprehended in the circumcision of the heart so that by the circumcision of the heart the circumcision of the eares and of the lippes likewise is vnderstood It is called also spirituall circumcision because it is made without hands by the spirit of almightie God Col. 2.11 Deut. 30.6 as witnesseth Moses where he saith the Lord thy God will circumcise thine heart and the heart of thy seede that thou maiest loue the Lord thy God with all thine heart and with all thy soule that thou maist liue Whereupon the Apostle saith Rom. 2.29 that the praise of it is not of men but of God It is called also by the Apostle the circumcision of Christ because made by the spirit of Christ which doth illuminate our vuderstanding renue our will Col. 2.11 sanctifie our affections and worke in vs all holy desires to die vnto sinne and to liue vnto God in righteousnesse and true holinesse This circumcision then of Christ this circumcision of the heart this spirituall circumcision which is made without hands by the finger of the spirit illuminating our vnderstandings renuing our wills purging our carnall affections crucifying in vs the old man and quickning vs in our inner man in the spirit of our minde this is the true circumcision and this is that circumcision wherewith the Apostle reioyced that he was circumcised and vnlesse wee be circumcised with this circumcision we haue no cause of reioicing For that which the Apostle saith of carnall circumcision Gal. 5.2 If ye be circumcised Christ shall profit you nothing is quite otherwise in this spirituall circumcision For vnlesse wee be thus circumcised Christ shall profit vs nothing according to that of our Sauiour Iob. 3.5 Except a man be borne of water and of the spirit hee cannot enter into the kingdome of God Except a man be borne of water and of the spirit i. vnlesse he be borne againe by the spirit vnlesse he be circumcised with the circumcision of Christ by putting off the sinfull body of the flesh and becomming a new creature he cannot enter into the kingdome of God he hath no portion among the sonnes of God So that that holdeth still if we be not circumcised we belong not to the couenant But if we be circumcised with this circumcision of Christ then may we reioice knowing that we are the sonnes of God and partakers of the couenant of promise Then looke what was the preferment of the Iew aboue all other people that is our preferment aboue the sonnes of men and looke what
was the profit of circumcision vnto the Iewe that and more is the profit of circumcision vnto vs. For thus we are the circumcision and not they we are that peculiar people of the Iewes and not they Rom. 2.28.29 inasmuch as now he is not a Iew which is one outward neither now is that circumcision which is outward in the flesh but he is a Iew which is one within and the circumcision is of the heart in the spirit not in the letter whose praise is not of men but of God Let this men and brethren teach vs to descend into our selues and see whether we bee circumcised or vncircumcised whether we can with the Apostle truely say that wee are the circumcision that we are circumcised with the true circumcision Do we worship the Lord in the spirit with holy worshippe not after the foolish fancies of mans braine Do we reioyce in Christ Iesus as in the horne of our saluation and renounce all confidence in all outward things whatsoeuer Are our vnderstandings instructed in the things which are spiritually discerned Are our affections enclined to the rule of Gods spirit Are our desires bent to the things that belong vnto our peace Are we purged from all carnall affections and vngodly desires Are our lippes faine when we sing vnto our God and are our tongues glad when we talke of his righteousnesse and saluation Doe we refraine our feete from euery euill path and doe we giue our members as weapons of righteousnesse vnto God to serue him in righteousnesse and in holinesse If the spirit do witnesse those things vnto our spirits then let vs know that we are circumcised with the true circumcision so that wee may say with the Apostle We are the circumcision For this is the worke of the spirit thus to consecrate vs to his holy worship thus to settle our reioycing on Christ Iesus and on him alone thus to teach vs his will thus to sanctifie our desires thus to purge and cleanse vs from inordinate affections thus to make vs vessells holy vnto the Lord and thus to guide our feete in to the way of peace And working thus in vs he doth circumcise vs with circumcision made without hands making vs ne creatures But if we worshippe the Lord so that we bowe both to him and Baal if we trust to be saued by our workes or by any thing but onely by Christ Iesus and faith in his bloud if the Gospell be yet hid vnto vs so that we cannot sauour or perceiue the things of the spirit of God if our affections be so inordinate as that we be full of striefe enuie hatred malice wrath contentions backbitings whispering swelling and discorde if our desires be so vnbridled as that we runne wholly after the pleasures of the flesh and neuer minde the things of the spirit if as yet we will bee euery one more loth then other to talke of matters of religion of things belonging to our saluation of the mercies of God in Christ Iesus and the like but will straine no curtesie at all to talke filthily and vncleanly and vnseemly and scoffingly and irreligiously if as yet either we will not open our eares to heare the voice of the charmer charme hee neuer so wisely or else will grinne and gnash our teeth at him that shall roundly knocke at the doore of our hearts to rowse vs out of the dead sleepe of sinne whereinto we are fallen if I say things stand thus with vs are we not of vncircumcised hearts and lippes and eares yes my brethren if it be thus whatsoeuer we say or what shew soeuer we make yet are we of vncircumcised hearts lips and eares For therefore is our vnderstanding full of darknesse our will and desires peruerse and crooked and our affections inordinate because the Lord by his spirit hath not circumcised our hearts therefore are our mouthes filled not with talke of such things as belong vnto our peace but with corrupt communication and iesting and taunting and profane talking because the Lord by his spirit hath not circumcised our lippes and therefore are our eares open vnto euery wicked profanation of Gods name and euery bad suggestion of our neighbours rather then vnto the word of our saluation because the Lord by his spirit hath not circumcised our eares In one word are we and walke we as children of disobedience it is because the Lord hath not yet regenerated vs by his holy spirit because we yet are not circumcised with the circumcision of Christ Let euery man therefore descend into his owne heart and as he doth finde himselfe by thus searching his heart and his reynes to be circumcised or vncircumcised so let him thinke himselfe to be receiued into the couenant or yet to be a stranger from the couenant of promise And hee that is circumcised let him not gather his vncircumcision i. as now I expound it let him not defile himselfe with the corruptions which are in the world through lust but hauing escaped from the filthinesse of the world let him giue his members seruants vnto righteousnesse in holinesse and worship the Lord with holy worship But he that hath walked either 40 or 4. yeeres in the wildernesse of this life and is not yet circumcised let him know that euen that person that is not circumcised that man that is not regenerated by the Lord his spirit euen hee shall be cut off from the Lord his people and shall haue none inheritance among the Saints of God Vnto such therefore I say as the Lord by his Prophet saith to the men of Iudah and to Ierusalem Ierem. 4 4 breake vp the fallow ground of your hearts and some not among the thornes be circumcised to the Lord and take away the fore-skins of your hearts least the Lord his wrath come foorth like fire and burne that none can quench it because of the wickednesse of your inuentions And with the Prophet Hosea I say farther Hos 10.12 sow to your selues in righteousnesse reape after the measure of mercie breake vp your fallow ground for it is time to seeke the Lord till he come and raine righteousnesse vpon you Weede out al impiety and wicked affections from your hearts put off the sinnefull body of the flesh 1 Cor. 15.50 Apâ—c 20.6 and be renued in the spirit of your mindes For this I say vnto you that flesh and bloud cannot inherit the kingdome of God Blessed and holy is he that hath his part in the first resurrection i. by the power of God his spirit regenerating him riseth from sinne wherein he was dead vnto newnesse and holinesse of life for on such the second death hath no power And let this suffice to be spoken touching both the carnall and likewise the spirituall circumcision by occasion of these words we are the circumcision It followeth Which worshippe God in the spirit By this and the rest that followes is described as I told you who are circumcised with spirituall
why should I not receiue instruction from him Thus I say they should consider and cause their eares to hearken vnto wisdome and incline their heart vnto vnderstanding Pro. 2.2 But what doe they Forsooth if such a one as was wrapped in their errors would now draw them from their errors they disdaine him the most of all other and they cry away with the Apostata away with the reuolter we will not heare him our soule loatheth him And might not the Iewes euen with the very same reason haue dealt so with the Apostle and so cried after him Againe if such a one as was delighted in their follies whatsoeuer would now draw them from their follies doe they not by and by say Oh sir how long haue you been of this minde Are you so quickly become so precise that now you cannot brooke these things Not long since you were as we are and ere long happily will be againe in the meane time you may talke where you may be heard but we will walke in our old wayes And might not the Iewes euen with the very same reason haue said thus to the Apostle Surely they that send away such as arising of themselues seeke to reclaime them from their errors or their follies with such answers they doe therein iustifie the Iewes neither suffer they the consideration of this wisdome of our God whâ—reof we haue spoken to sinke into their hearts Well let vs consâ—der it and as it doth or may concerne vs so make these vses of it 2. Here I note that the Apostle to represse the insolencie of those that boasted in outward things without Christ spareth not to speake of such prerogatiues as he had touching the flesh and in such to preferre himselfe before the best of them Whence I obserue that in some cases the children of God may stand vpon their owne commendation and are not to spare to speake of such blessings outward or inward as the Lord hath bestowed vpon them aboue their brethren Our holy Apostle we see did it very often In the lattet to the Corinthians chap. 11. 2 Cor. 11. we see how largely he speaketh of the excellency of his ministerie of his gifts of knowledge of his diligence in his office of the noblenesse of his birth of the auncientnes of his stocke of his patience of his constancie of his manifold sufferings for Christ his sake 12. and in chap. 12. of his visions and reuelations which were shewed him of the Lord. So likewise in the Epistle to the Galathians Galat. 1.2 we see how he magnifieth his office and Apostleship standing vpon it that he was in nothing inferior to the chiefe Apostles but withstood Peter the Apostle of the Iewes to his face Where also he boasteth of his profiting in the Iewish religion aboue many of his companions 1.14 and of his zealousnes of the traditions of his fathers Act. 22.26 Like places vnto these we haue in the Acts where we see the like practise of the Apostle But was it that moued the Apostle herevnto Was it ambition and vaine affectation of his owne praises that moued him No surely he was as himselfe often saith euen compelled therevnto partly to represse the insolencies of those that laboured to vndermine his authoritie and partly to quit and cleare himselfe of such false caui lations as were laid against him and partly to confirme such weake brethren as such arguments of commendation might somewhat preuaile with Thus then we see that the children of God warranted by the example of the Apostle may speake euen freely of such blessings as the Lord in mercy towards them hath bestowed vpon them aboue others of their brethren But may they in euery case and vpon euery occasion breake forth into their owne praises No certainely they may not but onely in some cases As 1. when they are so vilified and disgraced and discountenanced their authoritie so impeached their gifts so nullified their persons so contemned as that thereby not onely themselues are iustly offended but Gods name likewise dishonoured then may they euen boast themselues of such mercies outward or inward as the Lord hath vouchsafed vnto them So our Apostle did when the false Apostles laboured to disgrace him with the Corinthians and the Galathians as hauing no authoritie no gifts of knowledge or eloquence 2. When they see that the proud insolencie of their aduersaries that exalt themselues against the knowledge of God cannot otherwise be repressed So our Apostle did when the false Apostles did so insolently brag as if they had all knowledge and all wisdome and all vnderstanding 3. When they which otherwise should giue them that testimonie which is due vnto them doe it not the glory of God requiring it then may they breake out into their owne praise And this our Apostle sheweth to be one cause why he boasted himselfe where he saith 2 Cor. 12.11 I was a foole to haue boasted my selfe but yee haue compelled me for I ought to haue beene commended of you Because therefore the Corinthians gaue him not that testimonie which was due vnto him therefore hee was compelled to boast himselfe 4. When they see that their boasting may make for the edification of the Church of Christ Iesus then may they boast themselues So our Apostle here boasteth himselfe as to represse thereby the insolencie of the false teachers so partly to teach the Philippians that seeing he hauing such prerogatiues aboue others touching the flesh yet counted all those things but euen dung and losse they also by his example should doe so In all these cases the children of God may and ought to speake and euen to glory and boast of such blessings as God hath bestowed vpon them aboue their brethren Touching this whole point I giue these two caueats first that they doe not hunt after occasions and opportunities to praise themselues but that then only they doe so when they are euen driuen and compelled so to doe by such occasions as now we haue spoken of or the like secondly that when they praise themselues being compelled thereunto they doe it not in affectation of their owne praise but for the praise and glory of almightie GOD. Here then let not any proud Pharisie or any ambitious Diâ—trephes shrowde himselfe vnder the couert of the Apostle as if his example might serue to him for any defence of his ambition or pharisaicall contempt of others Let not that man of sinne herevpon exalt himselfe aboue all that is called God or that is worshipped All such proud and vaine and ambitious spirits as vainely glory in their pedigree in their honor in their riches in their wisdome in their holinesse in their zeale or the like they sauour not of Pauls spirit but rather of Lucifers spirit Whosoeuer otherwise boast themselues then being compelled therevnto whosoeuer otherwise breake out into their owne praises then onely vnto the praise and glory of God they may well talke of Pauls boasting
but they know not what it meaneth and as much may be said for the proud contemning Pharisie as can be said for such men Luk. 18.11 Beware therfore of ambition and vaine-glory for it shutteth from God as witnesseth our Sauiour where he saith vnto the Iewes Iâ—h 5.44 how can yee beleeue which receiue honour one of another and seeke not the honour that commeth of God alone Let vs therefore speake with gladnes of the blessings which the Lord hath vouchsafed vnto vs and if neede be let vs glory and boast of them but euer remembring that which is written he that reioyceth 1 Cor. 1.31 let him reioyce in the Lord. To glory in the mercies of the Lord towards vs affecting our owne praise and glory is pharisaicall hypocriticall and wicked but in some cases so to doe to the praise and glory of God is both lawfull and very requisite I will end this point if in one word I shalâ— answer one doubt which is how the Apostle should reckon it amongst his externall praises and arguments of confidence in the flesh that he persecuted the Church of God This no doubt was a great and grieuous sinne to persecute the Church of God as our Apostle acknowledgeth where he saith I was a blasphemer 1 Tim 1.13 and a persecutor and an oppressor but I was receiued to mercy But we must remember that the Apostle had to doe with those that would seeme to be very zealous of the law He mentioneth therefore his persecution of the Church onely to proue that he was as zealous of the law as the best of them Which zeale they highly accounted of as also hee did before his conversion though now he condemned it In respect therefore of them and likewise in respect of his owne opinion before his conuersion his so feruent zeale that he persecuted the Church of God is reckoned amongst his praises And the same is likewise to be said of all the rest as hereafter we shall shew 3. Here I note that the Apostle to proue that he might haue confidence in the flesh if he would as well as the best reckoneth whatsoeuer outward things the Iewes most stood vpon or could indeede bee stood vpon as circumcision great kinred ancient continuance therein euen from Abraâ—am the Ebrew noblenesse of Tribe religiousnesse of profession feruencie of zeale and most precise obseruation of the commandements and ordinances of the law Whence I obserue that to haue confidence in any outward thing without Christ whatsoeuer is to haue confidence in the flesh This is proued because whatsoeuer outward thing without Christ is termed flesh both here as this discourse proueth and else where in the very like forme of speech as where the Apostle saith 2 Cor. 11.18 seeing that many reioyce after the flesh I will reioyce also Now what are the things that here he reioyceth in Surely many of them the selfe-same things that here the Apostle speaketh of and besides other things also as hunger thirst cold nakednesse stripes imprisonment stoning persecution and the like all which he comprehendeth in the name of flesh affirming that hee reioyceth in the flesh when hee reioyceth in these things As then to reioyce in any outward thing without CHRIST is to reioyce in the flesh so likewise to haue confidence in any outward thing without Christ is to haue confidence in the flesh Let this then teach vs not to haue confidence in any outward thing whatsoeuer without Christ Thou art baptâ—zed it is well so was Simon Magus Act. 8.13 1 Pet. 3.21 It is not the putting away of the filth of the bodie that saueth vs but in that a good conscience maketh request to God Thou hast eaten at the Lord his table it is well so no doubt did Iudas Hee that eateth and drinketh worthily is made one with CHRIST and CHRIST with him but hee that eateth and drinketh vnworthily eateth and drinketh his owne damnation 1 Cor. 11.29 Thou art borne of holy and godly Parents it is well so were ISMAEL and ESAV They which are the children of the flesh Rom. 9.8 are not the children oâ— God but the children of the promise are counted for the seede Thou art of an holy profession It is well so was Demaâ— Holinesse of profession commendeth not vnto God but an heart purified by faith which worketh through loue Thou distributest to the poore and doest many good things it is well Mat. 19 20 1 Cor. 13.3 so did the Pharisies and the yong man in the Gospell Though I feede the poore with all my goods and though I giue my bodie to be burned and haue not loue it profiteth me nothing In a word there is nothing vnder heauen without Christ that doth profit vs so that we should reioyce or haue confidence in it Act 4.12 for among men there is giuen none other name vnder heauen whereby we must be saued but onely by the name of Christ Iesus Let vs therefore trust perfectly on the grace that is brought vnto vs by the reuelation of Christ Iesus and let vs haue no confidence in any outward thing without Christ whatsoeuer no not in the outward action of receiuing the sacrament of baptisme or of the Lord his supper For if we haue then haue we confidence in the flesh and if we haue confidence in the flesh we reioyce not in Christ Iesus and if we reioyce not in Christ Iesus we worship not God in the spirit and if we worship not God in the spirit we are not circumcised with the true circumcision and if we be not circumcised with the true circumcision we belong not to the couenant of grace O Lord blesse thy word vnto vs which now we haue heard with our outward eares Such of vs as it hath pleased thee to reclaime from any error in opinion or folly in life make vs carefull of reforming such errors and follies in others and such of vs as are yet holden with any error or folly we beseech thee so to frame vs after thy will that we may hearken vnto wisdome and incline our hearts to vnderstanding Remoue farre from vs all vaine affectation of our owne praises and open our mouthes to set forth thy praises so oft as shall bee meete for thy glory Weyne vs O Lord from all confidence in any outward thing whatsoeuer and settle all our confidence in thy selfe and on thy sonne Christ Iesus to whom c. LECTVRE LIII PHILIP 3. Vers 7.8 But the things that were vantage vnto mee the same I counted losse for Christ his sake Yea doubtlesse I thinke all things losse c. BVt the things c. In these words the Apostle goeth forward and shewes that albeit hee had as good cause and greater of confidence and reioycing in the flesh and in things without Christ then had either those false Teachers or the best of the Iewes whatsoeuer yet now since the knowledge of Christ Iesus and his righteousnesse was reuealed
of the spirit of God for they are foolishnesse vnto him neither can he know them because they are spiritually discerned Where by the naturall man hee meaneth the man whose heart and vnderstanding the Lord hath not yet lightened by his holy spirit who as yet is not brought vnto the true knowledge of Christ and of him he saith that he neither doth nor can perceiue the things of the spirit of God nay more then that that the things of Gods spirit are meere foolishnesse vnto him Yea so it fareth ordinarily with the naturall man that he putteth darknesse for light and light for darkenesse bitter for sweete and sweete for sowre And if any be more carefull of his waies then the rest so that he can say with the Pharisie I am not as other men extortioners vniust adulterers I fast twiâ—â— in the weeke I giue tythes of all that euer I possesse if he be ciuilly honest mercifull and liberall if hee be iust towards others sober in himselfe and so precisely carefull of his waies as that he be vnrebukable before men hereon hee sets his rest and stands vpon it that these things are such an aduantage vnto him as that God should doe him great wrong â—f hee should not saue him for these things But tell him that all these and all the like things are but as a staffe of reede on which if hee leane it will breake into shiuers and hurt him tell him that Christ Iesus is the onely rocke of saluation vnto all them that put their trust in him that there is no other name giuen vnder heauen whereby we can be saued but onely by the name of Christ Iesus and that if he wil be saued he must repose all confidence in him and renounce all confidence in his workes or in any thing without Christ whatsoeuer hereat he will stand amased and with Festus he will say to him that shall tell him thus thou art besides thy selfe much learning doth make thee madde Thus it fareth with vs all before such time as we be renued in the spirit of our mindes either wee take pleasure in vnrighteousnesse or else we repose too much confidence in our supposed righteousnesse and for the wisedome of God we all count it meere foolishnesse and madnesse But so soone as the Lord vouchsafeth by his spirit to circumcise vs with the true circumcision of Christ so soone as the Lord giues vs a new heart and puts a new spirit within vs then we beginne to abandon the delights in the flesh and to sauour the things of the spirit then the case beginnes to be altered and wee to bee quite of another iudgement For then our eyes which were before dimme and shut vp being opened and cleared and the foggie mists of blindnesse darknesse and ignorance which couered our vnderstandings being expelled then wee begin to condemne our former waies then wee beginne to count the things losse which before seemed a vantage vnto vs and then we beginne to hearken vnto the things that belong vnto our peace So that whereas before we had confidence in the flesh now we renounce all confidence in the flesh and reioice only in Christ Iesus whereas before wee pleased our selues much in things which we willed and did now we see that in vs i. in our flesh dwelleth no good thing but that God onely worketh in vs both the will and the deed euen of his good pleasure whereas before wee counted the wisedome of God foolishnesse now we see that our owne wisedome is foolishnesse and that onely the wisedome of God is true wisedome For when the Lord hath put his spirit within vs then we walk in his statutes and keepe his iudgements and doe them Eze. 36.27 but before we doe not Deut. 30.6 3. when he hath circumcised our hearts thee we loue the Lord our God with all our heart and with all our soule before wee doe not and as our Apostle here saith when we are circumcised with the true circumcision that is when we are regenerated by God his holy spirit then we reioyce in Christ Iesus and haue no confidence in the flesh but before we haue confidence in the flesh and reioyce not in Christ Iesus A great change and a good change because from the worse vnto the better Let this then teach vs to bend the knees of our soules vnto the Lord our God for the grace of his holy spirit that the bright beames of his spirit shining into our hearts all mists of blindnesse darknesse and ignorance may be expelled thence and wee brought both vnto the perfect knowledge and obedience of Christ Iesus For if he guide vs wee wander not if he instruct vs wee erre not if he command the light of the glorious Gospell to shine vnto vs then is our darknesse turned into light But otherwise our foolish hearts are full of darknesse otherwise wee erre and wander out of the right way wherein wee should walke and lay hold on errour in stead of truth and embrace follie in stead of wisdome for it is the spirit alone that leadeth vs into all truth Ioh. 16.13 1 Cor. 12.3 and directeth vs vnto all wisdome and but by the spirit no man can say that Iesus is the Lord. Let vs therefore alwayes pray for the light of Gods spirit that it shining in our hearts our darknesse may be turned into light our feet may be guided into the way of peace and our eies may be opened to see the mysteries of Gods will and the wondrous things of his Law Secondly in that the Apostle after that he began to know Christ counted those things no vantage but losse which before he knew Christ seemed vantage vnto him I obserue that such workes as wee doe before wee be iustified by faith in Christ Iesus seeme they neuer so good yet they are no vantage vnto vs either vnto iustification or vnto saluation For what were the things that seemed vantage vnto the Apostle before he knew Christ Was not one of them and whereof he made speciall account his vnrebukeable walking in all the commandements and ordinances of the Law his workes done according to the Law The verse immediately before sheweth that hee counted that one of his chiefe prerogatiues And yet he counted these workes done according to the Law before he beleeued no vantage at all vnto him for his iustification or saluation by Christ Iesus Now if the Apostle so iudged of his workes done according to the Law before hee beleeued this may be a sure proofe vnto vs that such workes as are done before grace and faith in Christ Iesus seeme they neuer so good yet they are no vantage vnto vs either vnto our iustification or vnto our saluation Well they may haue a shew and semblance of vantage vnto vs but indeed they are no vantage vnto vs either to prepare vs to the grace of iustification or to moue the Lord to shew mercy on vs and saue vs for without faith it
ye had neede to looke vnto it for the sicknesse is vnto death euen vnto the second death Haue ye surfeited of it and had too much of it quaisie stomackes and quickly surcharged Soone we haue too much of that whereof we can neuer haue enough When our Sauiour had told the woman of Samaria that whosoeuer should drinke of the water that he gaue him should neuer be more a thirst sir saith she giue me of the water that I may not thirst nor come hither to draw Joh. 4.14.15 Beloued we haue told you that the word which we bring vnto you is the word of life the word of your Saluation the word of your reconciliation and yet what slacknesse and negligence is there in comming to the hearing of this word few there are that come to beg this heauenly Manna few that come to take it when we reach it out vnto them Beloued againe we tell you that the knowledge of Christ Iesus wherein our hearts desire is to instruct you is your enterance into the possession of eternall life and Saluation it is as much as your life Saluation is worth will you liue the life of God in this life and for euer in the life to come come then and learne to know Christ Iesus come and learne to know what great things he hath done for you and what duetie againe he doth require of you If you be rich in this knowledge ye are rich indeed if ye be instructed in this knowledge ye are learned indeed if ye be mightie in this knowledge ye are mightie indeed If ye haue this ye want nothing if ye want this ye haue nothing O ye that will be rich and wealthy seeke after these riches ye that will be wise and learned seeke after this learning ye that will be great and mightie seeke to be mightie in this knowledge Whatsoeuer other wealth and riches ye haue whatsoeuer other wisedome or learning whatsoeuer other might or power all things are but losse and dung in comparison of the excellent knowledge of Christ Iesus know him and know all things know not him and know nothing As therefore ye loue your saluation in Christ Iesus so labour to come vnto and to grow vp in the knowledge of Christ Iesus To know him is life eternall not to know him is death eternall Why will ye die when by the power of him ye may liue If yee know not ye shall die but know and liue One word of that which is added Of Christ Iesus my Lord. What doth the Apostle meane to call Iesus Christ his Lord Was he his Lord alone Was he not their Lord also to whom he wrote Why doth he not say of Iesus Christ our Lord If hee had liued now and spoken thus hee should haue had many such questions as these and he should haue beene sure of many sharpe censures for thus appropriating this title of Iesus Christ the Lord vnto himselfe But thus he spake in the vehemencie of his affection And if hee had now liued would hee haue spoken otherwise No though he had beene called Puritan for his paines I obserue it the rather to note what a strange humour wee are now growne vnto for if any man shall now say Forsake mee not O Lord my God Be mercifull vnto mee O Lord my God I thanke my God for his mercies I thinke all things losse for the excellent knowledge of Christ Iesus my Lord is hee not nicked in the head by and by and noted for such a man Yea now it is almost come to passe that let a man be religious deuout in praier reuerent in hearing the word carefull to meditate thereon afterwards one that feareth an oath one that cannot patiently heare corrupt communication one that will not runne into the same excesse with others a Puritan I warrant him A pitifull case that a man speaking as the holy Ghost speaketh and doing as all men are commanded to doe should be branded with an odde and odious name I wish that we would all of vs both frame our speeches as the Holy Ghost hath taught vs and our actions as the Holy Ghost hath commanded vs more than we doe If any shall seeme vnto himselfe pure and holy the Lord shall iudge him wicked and impure But let euery one of vs study to be pure holy in all our words and in all our workes and let euery one of vs labour by all meanes to haue this testimonie sealed vnto our soules that Iesus Christ is our Lord. O Lord our God we humbly thanke thee for that knowledge of thy Son which thou hast already vouchsafed vnto vs. Vouchsafe we beseech thee to encrease in vs this knowledge daily more and more Open our dime eies we beseech thee that we may daily more and more see the excellencie and the vantage of this knowledge that so we may daily more and more grow vp in all loue thereof Purge vs we beseech thee of all such affections as may be any hinderances hereunto that so growing vp daily more and more in thee at length we may reigne with thee in the kingdome of thy sonne Christ Iesus for euer LECTVRE LV. PHILIP 3. Verse 9. And that I may be found in him i. not hauing mine owne righteousnesse which is of the Law but that which is through the faith of Christ c. NOw the Apostle goeth on beating still vpon the same reason why he counteth all his workes whatsoeuer and whensoeuer done and all outward things whatsoeuer to be but losse and dung I doe iudge them saith he to be dung euen contemptible and loathsome being so farre from being loth to lose them as that I despise and loath them why that I may winne Christ that is that I may haue the fruition and the possession of Christ in this life by faith and that I may be found in him in that last and great day how found in him to wit not hauing mine owne righteousnesse not clothed with mine owne righteousnesse which is of the Law that is by the obseruation and workes of the Law but being clothed with that righteousnesse which is not through workes but through the faith of Christ euen the righteousnesse which is of God through faith that is which God doth impute vnto mee through faith in Christ Iesus So that yee see the Apostle still runs vpon Christ Christ Christ for Christ for the excellent knowledge sake of Christ that he may winne Christ that he may be found in Christ he thinkes all his workes all things absolutely to be losse and iudgeth them to be dung I iudge them to be dung Here he plainly renounceth all confidence in all things without Christ whatsoeuer and plainly disclaimeth all vantage all merit all righteousnesse by his workes That I may winne Christ Here is the cause why he disclaimes all righteousnesse by his workes because otherwise he could not winne Christ for he doth it that he may winne Christ and may be found in him
and good workes in that day that in the iudgement he might receiue reward according to them but he would not haue them to be iudged by them in that day to offer them in that day vnto Christ as a due desert of his Masters ioy to receiue his sentence for them in that day Hauing then before seene that we cannot be accounted righteous before God both by faith and by workes boâ—h by the righteousnesse of Christ and by our owne righteousnes hence I obserue that our owne righteousnesse by workes is no part of that righteousnesse whereby we are accounted righteous before God For if it were how should we desire with the Apostle to be found in the day of Christ not hauing our owne righteousnesse An argument indeed impregnable yet doe those euill workers make a shew of answere hereunto Rhemenses in hunc locum They say the Apostle in this place and elsewhere calleth that a mans owne iustice which he chalengeth by the workeâ— of the law or nature without the grace of Christ and therefore nothing can hence be concluded against that righteousnesse which is by workes after grace But what a shift this is rather then an answere was shewed the last day For that by mans own righteousnesse he meaneth that righteousnes which man chalengeth by such workes as he spake of imediately before themselues will granâ— and that he spake before as of workes done before faith and without the grace of Christ vers 7. so of all workes generally whatsoeuer vers 8. I shewed both by the generall tearme there vsed which must needes comprehend more then he had spoken of before and likewise by that he saith that he doth now at this present iudge all things to bee dung which cannot otherwise be meant then of his present iudgement touching such workes as now presently he did Againe why should not the Apostle by mans owne righteousnesse meane that whole righteousnesse which is in man by workes whensoeuer done whether before or after faith whether without or with the grace of Christ Doth that righteousnesse which is in vs by workes done after faith by grace â—ny way present vs righteous before God so that we should desire to be found hauing it to be iudged by it Shall any thing that is vncleane enter into his presence Or can any man bring a cleane thing out of filthinesse is there any man that being assisted and preuented and followed with the grace of Gods spirit doth good and sinneth not Is it not so with the best man that liues vnder the cope of heauen that if the Lord would dispute with him he could not answere him one thing of a thousand Is mans best righteousnesse better then Esay confesseth of his and the rest of the Churches is it not as filthy clouts Surely all his workes whatsoeuer done in the body of his flesh are so poluted with the contagion of the â—esh as that they are not able to endure the seuerity of Gods â—udgement but that he had neede with the Prophet Dauid to â—ift vp his voice and to pray Psa 143.2 Enter not into iudgement with thy â—eruant O Lord for in thy sight shall no man liuing be iustified Is â—hen euen that righteousnesse which is in vs by workes done by grace after faith so full of imperfections so full of vncleanâ—esse by reason of the contagion of our flesh as that we should desire not to be iudged by it why then should not the Apostle by mans owne righteousnesse in this place meane that righteousnesse which is in vs by workes done by grace after â—aith The circumstance of the place prouing it and nothing being able to be brought aginst it it is to bee concluded that by manâ— owne righteousnesse is here meant euen that righteousnesse which is by workes after grace See then that wee â—hould desiâ—e with the Apostle to bee found in the day of Christ not hauing our owne righteousnesse and seeing all our owne righteousnesse by any workes whatsoeuer is so full of â—mperfection and vncleanesse by reason of the contagion of our flesh as that we should desire not to be iudged by it hence I take it it is cleare that our owne righteousnes is no part of that righteousnes whereby we are accounted righteous before God This may teach vs how to desire to be found in that day hauing or not hauing our owne righteousnesse which is by our workes We are to desire to be found in that day filled with the fruites of righteousnesse and abounding in euery good worke full of holinesse towards God and righteousnes towards men because then we shall receiue the things which are donein our body according to that we haue done whether it be good or euill The wicked they that forgate God and would not walke in his waies howsoeuer they crie vnto the mountaines fall on vs and vnto the rockes couer vs and hide vs from the presence of him that sitteth on the throne and from the wrath of the Lambe yet shall the hand of the Lord find them out and as he shall finde them he shall iudge them he shall recompence them according to the wickednesse of their waies and they shall be turned into hell But if then we shall be found to haue hated iniquity to haue followed after peace holinesse and righteousnesse to haue had our conuersation honest c. The most righteous Iudge both of heauen and earth he will passe by our sinnes and iniquities and in his great mercy towards vs he will reward vs according to the good that we haue done not respecting the merit of our workes but because he is mercifull and keepeth promise for euer nor suffering our labour to be in vaine in the Lord. We are therefore to desire to be found in that day not without holinesse of life or good-workeâ— but hauing such righteousnes of our owne that in the iudgement the Lord in mercie may reward vs according to it and not according to our sinnes But we are to desire to be found in that day not hauing our owne righteousnes to be iudged by it or to receiue reward for it or according to the merit and worth of it For albeit it shal be rewarded yet shall not the reward be giuen for it and albeit the reward shall be giuen according to it yet not for the merit of the worke but onely for his promise and mercies sake who accepteth that graciously which is his and pardoneth that graciously which is amisse For all that euer we do or all that euer we suffer is not worthy of that glory which shal be shewed vnto vs. But with the Prophet Dauid we must turne our voice vnto the Lord and say euen of our best righteousnesse If thou O Lord straightly marke what is amisse euen in the best thing that we doe O Lord who shall stand The thing which I note is that the Apostle would bee found in that last and great day hauing that righteousnesse which is
this knowledge of Christ and withall see and consider with your selues what a longing and thirsting desire you should haue after this knowledge of Christ The knowledge of Christ Iesus euen by hearing and by reading and by faith is as not long since we heard the most excellent knowledge that is but this experimentall knowledge of Christ to know by experience in our owne soules that he is such as by the word we beleeue him to be this is the most sweet and most comfortable knowledge euen so sweet and so comfortable as passeth all vnderstanding If yee haue this knowledge of Christ yee are already entred in part into those ioyes which are reserued in heauen for you If yee haue it not ô thirst after it and giue your soules no rest till yee come vnto this knowledge of Christ Giue all diligence vnto the reading and hearing of the word of life pray alwaies with all manner of prayer and supplication in the spirit that yee may know Christ with a feeling knowledge and with a sweet experience in your owne soules that whatsoeuer yee haue heard and beleeued of him is most true The second thing which here I note is from what roote this experimentall and feeling knowledge of Christ issueth and springeth and that is from the righteousnesse of faith For so we are to vnderstand this knowledge of Christ to be a vantage following the renouncing of our owne righteousnes and reioycing in the righteousnesse of Christ by faith as that this vantage springeth from the righteousnesse of faith Hence then I obserue that onely they know Christ by this experimentall knowledge who being iustified by faith doe by a true and liuely faith happly the righteousnesse and obedience of Christ Iesus vnto themselues For then doe we begin to haue this feeling knowledge of Christ in our owne soules when by faith we lay hold on the righteousnesse of Christ Iesus to be iustified thereby and the more sure hold that we lay by the hand of faith on the righteousnesse of Christ Iesus the more wee grow vp in this feeling knowledge of Christ Iesus We beleeue saith Peter vnto Christ Joh. 6.69 and know that thou art the Christ the Sonne of the liuing God We beleeue saith he and know as if he should haue said we beleeue and in our owne soules by the testimonie of the spirit witnessing it to our spirit we know that thou art the Christ the sonne of the liuing God Faith then in Christ Iesus is the roote whence this feeling knowledge of Christ commeth and the more stedfastly we beleeue the greater feeling of this knowledge doth the spirit of God worke within our soules Many of vs I feare me want this feeling knowledg of Christ many of vs that say thinke that we know him know him not by experience in our owne soules many of vs that haue heard and read of him know not that he is made of God vnto vs wisdome or righteousnesse sanctification or redemption many of vs know not what treasures of wisdome or knowledge or saluation are laid vp in him for vs many of vs I feare mee feele not in our selues the sweetnesse of Christ the fruits of his sufferings the comforts of his promises the riches of his mercies many of vs I feare me onely know Christ as we heare of Christ and read of Christ but know him not by his comfortable presence in our owne soules And what is the cause of all this Surely we haue no roote in our selues we want that true and liuely faith whence such knowledge should spring Wee deceiue our selues flattering our selues and saying we beleeue in Christ we know Christ when as we neither beleeue in him nor know him A smattering faith and a smattering knowledge of Christ we haue but a iustifying faith or sauing knowledge we haue none Is then a iustifying faith the roote whence a feeling and sauing knowledg doth spring Let this then teach vs to vse with all religious reuerence those meanes which the Lord hath ordained for the begetting and increasing of faith in vs that we may beleeue and know and growing in faith we may grow also in the knowledge of Christ Iesus Let vs with reuerence hearken vnto the word preached and celebrate the holy Sacraments two ordinarie meanes which the Lord vsâ—th thereby to beget and to increase faith in vs. For faith comes by hearing as the Apostle witnesseth where he saith Faith is by hearing and hearing by the word of God Ro. 10.17 Seeing therefore wee cannot know Christ vnlesse we beleeue in him and seeing we cannot beleeue in him vnlesse we heare his word preached that we may beleeue in him and know him let vs willingly flocke as doues vnto the windowes vnto the house of the Lord to heare the word preached Againe as by the word preached so likewise by the vse of the Sacraments the Lord as by meanes strengthneth and increaseth our faith in vs. In the Lords Supper the bread is broken for vs giuen to vs we take it and eat it and digest it and it is made one substance with vs the wine likewise is powred out for vs giuen vnto vs we take it and drinke it and it is made one with vs. All which rites and actions what else are they but so many pledges and seales for the strengthning and increasing of our faith in the benefits of our saluation puâ—chased by the death and passion of our Lord and Sauiour Christ Iesus The bread that is broken for vs in that Supper and the wine that is powred out for vs they are so sure pledges vnto vs that Christ his bodie was broken for vs and his bloud shed for vs as that we ought as stedfastly to beleeue the one by faith as we clearely see the other with our eyes So likewise the bread and the wine that are giuen vnto vs by the Minister in the Supper they are so sure pledges vnto vs that Christ by his Spirit giueth vs his bodie and his bloud euen then in the supper as that we ought as stedfastly to beleeue the one by faith as we clearely see the other with our eyes So likewise the bread which with the hand of our bodie we take and eat and the wine which with the hand of our bodie we take and drinke are so sure pledges vnto vs that by faith our soules doe feede vpon the bodie and bloud of Christ as that we ought as stedfastly to beleeue the one by faith as we clearely see the other with our eyes Lastly the bread and wine which being digested are turned into our substance and made one with vs and we with them are so sure seales vnto vs that by a mysticall vnion and spirituall coniunction we are made one with Christ and Christ with vs members of his bodie flesh of his flesh and bone of his bones as that we ought as stedfastly to beleeue this by faith as we perfectly know that by sense Such are the helps
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
that wee doe but of that wee should doe and of that which God may require of vs. All our perfection is only in Christ Iesus who hath perfectly fulfilled that which wee should but could not and for whose sake all our imperfections are couered and not imputed vnto vs. He is our perfection wee are full of imperfections and in his perfection are all our imperfections â—id and couered Againe here is a notable comfort for all such of Gods children as feele in themselues any imperfections any wants â—f those things after which their soule longeth The blessed Apostle had not now when he wrote these things attained to â—he perfection of the knowledge of Christ of the vertue of his â—esurrection or of the fellowship of his afflictions Why art â—hou then troubled and why is thy soule disquieted within hee for such imperfections as thou feelest in thy selfe Thou â—nowest not thy Christ as thy soule desireth thou findest not â—at sweetnesse of his word in thy selfe that thou shouldest â—ou feelest not thy flesh so subdued vnto the spirit as it should â—e thou doest not walke in that obedience vnto thy God â—hat thou shouldest thou art not so zealous in all holy duties 〈◊〉 thou shouldest be thou doest not take such pleasure in the â—ings that belong vnto thy peace as thou shouldest do None 〈◊〉 all the children of God that come not farre short of that â—ey should in all these things and the more holy that they â—e the more they see their wants How often doth Dauid â—ay vnto the Lord to teach him his statutes Psal 119. to open his eyes at he may see the wondrous things of his Law to stablish his â—ord in him to incline his heart vnto his testimonies and not â—to couetousnesse to quicken him in his righteousnesse â—eade the 119. Psalme where thou shalt finde that that holy â—ophet hath euen powred out his soule in many such praiers 〈◊〉 but thou doest not onely feele in thy selfe the want of such â—rfections as thou shouldest haue but thou feelest such imperfections as thou shouldest not haue Thou art dull and sluggish and heauie and and lumpish there is no edge in thee vnto the things that belong vnto thy peace Doest thou know and feele in thy selfe these imperfections This same is a peece of thy perfection to see and know and acknowledge thine imperfections Luk 18.11 12 13 The proud Pharisie hee talkes of nothing but his perfections it is the poore Publican that feeles his imperfections and that not daring therefore to lift vp so much as his eyes to heauen strikes his breast saying O God be merciful vnto mee a sinner And what is it that makes thee feele thine imperfections It is the life of God in thee that makes thee that thou seest thy dulnesse and lumpishnesse and that thou canst not abide it but grieuest at it Them that are dead in their sinnes thou seest to goe on in the wickednesse of their wayes neither are they euer touched with any remorse or feeling of their wants and imperfections Yea Dauid so long as he lay dead as it were in that sinne which hee had committed in the matter of Vriah he neuer felt any remorse But when onâ—â— the life of God beganne to awake in him by the word of Nathan then he said I haue sinned against the Lord. This then that thou feelest and acknowledgest thine imperfections 〈◊〉 token of the life of God in thee The greatest imperfection that the young man in the Gospell had was the great conceâ—â— which he had of his perfection All these commandements saith he Mat. 19.20 I haue obserued from my youth vp what lacke I yet He could not see any imperfection in himselfe till Christ bade himself all that he had and giue to the poore c. and then he saw it but the text saith nothing of his acknowledging it with remorse for it To stand then vpon our perfection is our greatest imperfection and to see and acknowledge our imperfection with remorse is a great point of our perfection Let not then thine imperfections dismay thee It is well that thou feelest them it is a point of thy perfection and it is a token of the life of God in thee and if thou feltst them nor thy disease were a great deale more dangerous O but therefore thou art troubled because thou feelest thine imperfections more then thou wast wont O but comfort thy selfe rather in those mercies that thou wast wont to finde for he that hath begunne a good worke in thee Phil. 1.6 will performe it vntill the day of Iesus Christ He is immutable and so is his loue immutable for whom he loueth once hee loueth vnto the end Ioh. 13 1. It was Dauids case as himselfe witnesseth where hee thus saith I caâ—â—ed to remembrance my song in the night Psal 77.6 I communed with mine owne heart and my spirit searched diligently 7. Will the Lord aâ—sent himselfe for euer and will he shew no more fauour Is his mercy cleane gone for euer Doth hâ—s promise faile for euer more 8. Hath God forgotten to be mercifull 9. hath hee shut vp his tender mercies in displeasure Where the Prophet sheweth how hee was wont to praise the Lord in the night season for his louing mercies But now the Lord had seemed to shut vp his tender mercies in displeasure And this he saith in the next verse was his death euen the want of the feeling of Gods goodnesse he saith was his death 10. yet saith hâ— I remembred the yeeres of the right hand of the most high Where he signifieth that he recouered himselfe by remembring the former times wherein God had manifested his goodnesse towards him Let not then thy present want disquiet thee but comfort thy selfe in the remembrance of his former goodnesse towards thee Though hee seeme for a little to hide his face from thee yet will hee not leaue nor forsake thee but in his good time he will perfect his good worke in thee But I follow Here I note the Apostles eager pursuit after perfection He had not yet attained vnto it but he followed as eagerly after it as the persecutor who will not rest till he haue him whom he persecuteth or as the runner who will not rest till he come at his goales end He was so desirous to grow daily more and more in the knowledge of Christ and of the vertue of his resurrection c that he shooke of all impediments and letts which might hinder him in that course and laboured daily more and more in all things to grow vp into him which is the head that is Christ Whence I obserue a necessarie dutie for all Christians which is that they labour daily more and more to grow vp in the knowledge of Christ in obedience to his will in holinesse and righteousnesse and in all things to aime euermore at the marke of perfection And to this purpose are those often
bee taught as appeareth plainely by the Pharisies For they because of that opinion which they had of their owne righteousnesse neuer sought the righteousnesse of Christ and they disdained to be taught either of Christ or of any others Insomuch that when he that was borne blinde shewed plainely by the miracle which Christ had wrought on him that he was God they said vnto him thou art altogether borne in sinnes Joh. 9.34 and dost thou teach vs And hereupon it is I take it that Salomon saith of such men Seest thou a man wise in his owne conceite Pro. 26.12 â—here is more hope of a foole then of him More hope of a foole â—hen of him Why because the foole will rather be wonne to hearken vnto instruction and to receiue vnderstanding then will he And therefore we see that when many of the common people came vnto Christ and belieued in him Ioh. 7.31.48.49 none of the chiefe Rulers or of the Pharises belieued in him doth any of the Rulers or of the Pharises belieue in him but this people which know not the Law are cursed I doubt not but that many moe inconueniences doe follow this conceit of perfection in knowledge or righteousnesse or any such thing But by this which hath beene spoken it may appeare how vnmeete it is for the children of God to grow to any such conceit or opinion of themselues This may teach vs to cast downe euery imagination of any such conceited perfection and meekely to acknowledge our wants and imperfections For this is it that is pleasing and acceptable vnto God as it is written 1 Pet. 5.5 God resisteth the proud and highly conceited and giueth grace to the humble that are meane and weake in their owne eies And this is it which makes the way vnto perfection both in knowledge and in righteousnesse as it is written I said I will confesse my sinnes vnto the Lord Psal 32.6 and so thou forgauest the wickednesse of my sinne Lo how the acknowledgement of our vnrighteousnesse brings on the cloke of righteousnesse and so the begging of wisedome and knowledge in a feeling of the want of these things is that which doth obtaine wisdome and knowledge Iam. 1.5 as it is written If any man lacke wisdome let him aske of God which giueth to all men liberally and reproacheth no men and it shall be giuen him Which albeit it be first and principally meant of wisdome to endure patiently afflictions yet may it well be vnderstood of all wisdome and knowledge generally the want whereof who so feeleth and asketh it he receiueth it for who is he that receiueth knowledge and righteousnesse and euery good thing Hee that asketh Matt. 7.7 for so it is written Aske and it shall be giuen you for whosoeuer asketh receiueth First asking and then receiuing first wee must become beggars and then God giueth Now who is he that asketh and beggeth but hee that feeleth his wants and imperfections The whole as wee noted before neuer seekes the Physitian and hee that thinkes hee hath enough of any thing doth neuer aske after more It is the acknowledgement of our wants and imperfections that makes vs runne to the Lord and aske and begge of him that wee want and asking wee receiue acknowledging our wants hee supplies our wants and so by opening our imperfections a way is made for vs vnto perfection I wish wee had all of vs learned to cast downe euery imagination of conceited perfection in the knowledge of Christ and to acknowledge in the spirit of meeknesse that wee haue not yet attained vnto such perfection but that we might well in some things submit our iudgements vnto others Amongst the Prophets and Preachers of the word this were to be wished that in the practise of this lesson wee would be precedents vnto others that wee would beat downe euery high conceit of knowledge in our selues that wee would submit our selues and that wee speake vnto the iudgement of the Prophets that wee would not easily and hastily broach abroad euery thing that wee seeme vnto our selues to know that wee would not presume to vnderstand aboue that is meet to vnderstand that wee would not by our knowledge destroy the faith or wound the weake conscience of any and that wee would not set on sale as it were our knowledge vnto the vaine curiositie of anâ— itching humour whatsoeuer Pittie it were that wee should wedde our selues in liking of any opinion whereof it may â—ustly be doubted whether it be sound that wee should count 〈◊〉 a disparagement vnto vs to yeeld in any thing that wee haue â—â—ken a liking vnto that wee should striue by our skill and â—nowledge to defend euery thing that wee haue said because â—ee haue said it and thinke our selues able to defend it If any â—ans knowledge thus puffe him vp he knoweth nothing yet â—s he ought to know but as it is written Rom. 1.22 they that professe â—hemselues thus to be wise they become fooles Yea it were to â—e wished that generally we would suppresse this great conceit â—â—at wee haue of our knowledge of Christ for what doe wee â—ay Knowledge knowledge neuer more knowledge of Christ wee know enough men neuer knew more and neuer â—ued worse But see how wee deceiue our selues Did men â—euer liue worse This is an argument that men neuer knew â—sse for he that saith I know him 1 Ioh. 2.4 and keepeth not his commandeâ—ents is a lier and the truth is not in him To know Christ is â—ot to be able to talke of Christ and to haue this contemplaâ—â—ue and knowing knowledge whereby wee are able to disâ—ourse what the Scriptures doe witnesse of him but to know â—im is to haue such a feeling and sweet experience of him and â—is mercies vnto vs in our owne soules as that it both workes 〈◊〉 vs all godly comfort and stirres vs vp vnto all holy obediâ—nce See then yee that say neuer more knowledge but neâ—er worse liuing There hath beene I doubt not as bad liâ—ing and as little knowledge as now there is But see whether â—ny more knowledge now then needs Our want of obediâ—nce argues our want of knowledge Wee haue not yet attaiâ—ed to perfection in either but wee had need to mend both â—nd if wee will grow in obedience let vs cast away all imagiâ—ation of knowledge enough and let vs grow daily more and â—ore in the knowledge of our Lord and Sauiour Iesus Christ â—n a word conceit of perfection in the knowledge of Christ â—akes vs presume too much of that wee haue and makes that â—ee seeke not that we should haue therefore let vs cast downe â—uery imagination of any such conceited perfection and let â—s meekely acknowledge our wants and imperfections And â—et this suffice to bee spoken touching this first member wherein the Apostle repeateth his acknowledgement of hâ—â— want of perfection in the knowledge of Christ and of the vertue of his resurrection But
him that he will haue vs to â—ake speede to come vnto him and he will inlarge our hearts â—hat we may runne the way of his commandements and so â—ome vnto him Such is the marke set at the end of our Chriâ—tian race not a dead marke which helpeth the runner noâ—hing in his race but drawing vs vnto himselfe that where he 〈◊〉 there we may be also This was the marke that the Apostle â—anne at and this is the marke that we should runne at to â—now him perfitly and the vertue of his resurrection c â—hereby we might attaine to the resurrection c. Here then we learne why it is that so few runne as they ought in the Christian race The most part of men haue an other marke that they runne at Some runne at riches some at honors some at pleasures some at ease some at skill and knowledge in the things that are done vnder the Sunne and on these things are their eyes set and their mindes wholly bent But the least summe make Christ Iesus the marke whereat they runne to know him is the thing whereon the fewest mindes are bent He is farthest out of light and farthest out of minde with the most men Not running then aâ— the right marke how can we but runne amisse Beloued yee see what the marke is whereat we should ayme in the whole course of our life Let the children of this world pricke at their seuerall markes as they list but let vs follow hard towards the marke Christ Iesus He is that marke whereat if we be Christians we should ayme in our whole race Let our eyes be still set and our mindes alwaies bent vpon him If wee walke towards him he will direct our goings in his paths 〈◊〉 for his owne names sake A better marke we cannot haue and another marke we ought not to haue There is no running if we runne as we ought but to him neither any running to him but by him Let vs therefore by him runne vnto him and in all things let vs still looke vnto him The race is well runne when at the races end we come to such a marke and well may we runne through cold and nakednes through stripes and imprisonments and all kinde of difficulties to come to such a marke whereunto we can no sooner come but straight we haue the prize for which we runne euen glory and immortalitie in the highest heauens Let vs therefore so runne that we may obtaine let vs runne till we come vnto the marke that we may obtaine the price of the high calling of God in Christ Iesus And let this suffice to be spoken touching the second qualitie of runners The third qualitie of runners whereby the Apostle makes proofe of his incessant running in his Christian race is this that runners keeping in minde the price for which they runne make haste vnto the marke for the price that they may obtaine In this also the Apostle professeth that hee matched euen the best runners in the last words when he saith that 〈◊〉 followed hard toward the marke for the price of c. In which words by the price is signified that inheritance immortall and vndefiled which is reserued in heauen for vs and it is called â—e price of the high calling of God in Christ Iesus because it 〈◊〉 the glory of Gods children whereunto God from on high â—â—th called vs in Christ Iesus As therefore the Apostle before â—rofessed that he ranne and lookt not backe to that which was â—ehinde and that he ranne and gaue not ouer to follow that â—hereon his eyes were alwaies set so now he professeth that â—e ranne and hastned his running for to obtaine the price of â—â—ory and immortalitie in the heauens whereunto hee was â—â—lled by God in Christ Iesus All sufficient proofes that the â—postle came apace as he that desired to obtaine Hence then I obserue that life euerlasting and glory in the â—eauens is the price and reward of our holy and constant runâ—ing in our Christian race Which our Sauiour signifieth â—hen vnto them that endure hatred persecution and contuâ—elies for his sake he saith Reioyce and be glad Mat. 5.12 for great is your â—â—ward in heauen Our Apostle likewise sheweth the same â—here he saith Rom. 2.6 7. that God will reward euery man according to his â—orkes to them which by continuance in well-doing seeke glory â—â—d honor and immortalitie eternall life Col. 3.23.24 And to the Colossians â—â—so where speaking vnto seruants he saith whatsoeuer yee doe â—e it heartily as to the Lord knowing that of the Lord yee shall reâ—â—iue the reward of the inheritance All which places and many â—ther which might be produced to the like purpose doe â—lainely shew that eternall life is the reward of our holy â—alking with God in such good workes as he hath ordeined â—â—at we should walke in them A notable price to runne for â—nd a notable incouragement vnto the runner For can we â—unne for a better price then for eternall life in the heauens Or can a better reward for our incouragement in our Chriâ—â—ian race be giuen vs than eternall life in the heauens How â—hould not this make vs to prouoke one another vnto loue â—nd good workes How should not this make vs runne the â—ace of a holy life breaking through all impediments and â—ot intermitting our course vnto the end But here we must know that though we run for this prize â—et this prize is not giuen vs for the merit of our running and â—hough this prize be the reward of our running yet doe wee not merit this reward for our running Rom. 9.16 For it is not in him thâ— willeth nor in him that runneth but in God that sheweth mercie The Lord in mercy hath set downe this prize of our running and in the like mercie giues it vnto him that runnes out vnto the marke but not for the merit of his running This one place at this time may serue for a full proofe of this point The Apostle ranne for the prize but it was for the prize of the high calling of God in Christ Iesus He doth not say for the prize that was due vnto him albeit it was due vnto him though not for his merits sake yet for the promise sake made in mercie but he ranne for the prize of the high calling of God in Christ Iesus Which in that it was the prize of the high calling of God it is plaine that it is giuen in mercie by him that hath called vs in mercie and likewise in that it is the prize c. in Christ Iesus it is plaine that it is giuen in mercâ—â— through Christ Iesus in whom onely we are called vnto glorie and life euerlasting It is ordained then that wee should runne for this prize for no man obtaineth it but he that runneth for it and therefore the Apostle ranne for it but it is the prize of our high calling to be the sonnes of God giuen vs
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
Heb. 9.28 as saith the Apostle the second time vnto saluation Is the message then of Christ his second comming gladsome vnto you Is the remembrance of it ioyfull vnto you It is a sure token vnto you that ye belong vnto Christ Iesus and it is a notable fruite and effect of your faith and hope in Christ Iesus It may be that some of you looking more vpon your selues and your owne sinnes then vpon Christ and the bowels of his mercies and being more sharpe and seuere toward your selues then quick-sighted to looke toward Christ Iesus may feele some appalling in your selues or at least not that cheerefulnesse in expectation that should be But let not your harts be troubled nor feare Ye looke not only vpon your sinnes or so on Christ as only a seuere iudge and so despaire in your selues and vtterly abhorre his comming but yee looke for him though not without hope yet without that cheerefulnes which ye ought In this weaknesse the Lord will perfit his praise and vnto these beginnings hee will giue a good issue Only let my counsell be acceptable vnto you turne away your eies from your selues and cast them vpon Christ Iesus He shall be your iudge that is your Sauiour He hath bidde you looke vp and lift vp your heads for your redemption draweth neere Joh. 5.24 And he hath said it that hee that belieueth in him hath euerlasting life and shall not come into condemnation but hath passed from death vnto life Tit. 2.13 Waite therefore patiently and cheerefully for the Lord for the grace of God which bringeth saluation to all c. The third and last thing which heere I note is in the person of him whom the Apostle saith that they looke for from heauen which is the Lord Iesus Christ the Sauiour Wherein I obserue a reason both why wee should walke in this like as citizens of the heauenly Ierusalem hauing our conuersation in heauen and why wee should looke and long for the second comming vnto iudgement For why should it seeme strange vnto any man that liuing here in the body wee should haue our soule-conuersation in heauen Is not our Lord and King mightie in power to saue and defend vs and to reuenge vs of our enemies in heauen Is not our Iesus who not by the workes of righteousnesse which we had done but according to his mercie hath saued vs by the washing of the new birth and the renuing of the holy Ghost in heauen Is not our Christ the Mediator of the new Testament that hath reconciled vs vnto God maketh continuall intercession for vs and teacheth vs outwardly by his word and inwardly by his spirit in heauen Is not our Sauiour who in that day shall make vp the full complement of our saluation in heauen where then should our conuersation be but in heauen where should the body be but where the head is where should the spouse be but where the bridegroome is not one of vs all but we are stung with fierie Serpents cursed sinnes and noysome lusts which fight against the soule If wee will be healed and liue we must looke vp vnto the brasen Serpent lift vp for that purpose In heauen is our brasen Serpent euen the Lord Iesus Christ We must therefore while we are in the body lift vp our eies vnto him and haue our soule-conuersation in heauen if now we will be healed of our infirmities and if when we remoue out of the body we will dwell with the Lord. And as this should bee a sufficient reason to moue vs to haue our whole conuersation in heauen so should it also moue vs to looke and long for the second comming vnto iudgement For shall our Lord and King come which shall tread downe â—he Deuill and all enemies vnder his feete and leading captiuitie captiue shall make vs to triumph in the heauenly places Shall our Iesus come then to be our iudge that first came to saue his people from their sinnes Shall our Christ come that offered himselfe vpon the crosse for vs and opened his fathers will vnto vs Shall our Sauiour come to saue vs from death and corruption by glory which first saued vs from sinne and condemnation by grace What cause then haue wee to hearken vnto the counsell of Iames Iam. 5.7 exhorting to bee patient vnto the comming of the Lord yea what cause to crie with the soules vnder the Altar Apoc. 6.10.22.20 How long Lord holy and true dost thou not iudge and auenge our bloud on them that dwell on the earth Yea to crie with Iohn Come Lord Iesus come quickely Vnto this which hath beene taught the example of our brother lying here before vs may as I heare be a good prouocation My selfe knew him not and therefore I can say the lesse of him But by the report of them that knew him hee was very studious and for his time had profited well in the knowledge of such Arts as he applied himselfe vnto He was also as I heare religiously affected and godly minded hauing in good measure while hee was in the body his conuersation in heauen And in the time of his sicknesse willingly submitted himselfe vnto the will of his God as one that looked for the blessed hope and appearing of the Sauiour euen the Lord Iesus Christ in whom his soule reioyced and in the merits of whose death and passion his heart was comforted The Lord grant that wee may all liue in his feare and die in his fauour LECTVRE LXXIII PHILIP 3. Vers 2â— Who shall change our vile body that it may be fashioned like vnto his glorious body according to the working c. IT remaineth now that wee proceede vnto the third and last branch where the Apostle in the behalfe of himselfe and such others as walked as he did maketh Christian profession of their certaine hope of the glorification of their vile bodies by the powerfull working of Christ Iesus set downe in these words who shall change c. They had their conuersation in heauen looking for the Sauiour from heauen euen the Lord Iesus Christ and from heauen they looked for the Lord Iesus Christ knowing that then hee should change their vile bodies and make them like vnto his glorious body c. The generall point then here spoken is the glorification of our vile bodies in the day of Christ by the power of Christ The particular circumstances which here the Apostle noteth are these 1. who shall glorifie vs namely the Lord Iesus Christ who shall change c. 2. What he shall glorifie in vs namely our bodies whose soule-conuersation hath beene in heauen 3. the condition of our bodies what now they are namely bodies of vilenesse basenesse and abiectnesse i. Vile base and abiect bodies subiect to corruption sinne and all kinde of vanitie 4. The time when he shall glorifie our vile bodies namely in that day when he shall come in the cloudes of heauen to iudge both the quick and
countrey and so drowneth the whole countrey which also sheweth that such make-bates are murtherers Let them looke vnto this which either by priuie whisperings or open detractions or any false suggestion whatsoeuer either seeke to make variance where there is none or where they perceiue some litle dislike there adde fire vnto heate and set them as farre at oddes as they can Of what root soeuer they be that are such they are the sonnes of Belial and no lesse then murderers Prou. 22.10 And therefore as Salomon giueth aduice touching the scorner the like do I touching such a contentious man Cast out the scorner saith he Cast out the make-bate say I and strife shall go out cast out the make-bate out of companie countrey commonwealth citie house where thou dwellest so contention and reproch shall ceasse The truth euer will abide the light and feareth not to speake with any man in the gate but these are commonly whisperers and loue rather to speake in the care then on the house top Suspect them therefore by their priuie whispering and when once thou knowest them for euer afterwards be thou ware of them Secondly this should teach vs not onely to studie to liue in peace our selues with all men but farther when others are at oddes Heb. 12.14 to make peace betweene them Follow peace with all men saith the Apostle to the Hebrewes And the Apostle to the Romanes Rom. 12.18 If it be possible as much as in you is haue peace with all men And surely a most blessed thing it is to see men to be of one accord in the Lord witnesse the Psalmist where he saith Behold how good and ioyfull a thing it is Psal 133.1 brethren to dwell together in vnitie But the seruants of God are not onely to be peaceable themselues but when either there are open iarres or inclination thereunto they should labour by all meanes both by themselues and others to set them at one It was a good speech of Abraham vnto Lot Gen. 13.8 when he said vnto him Let there be no strife I pray thee betweene me and thee neither betweene mine heardmen and thine heardmen for we be brethren In imitation whereof when strife is or is like to be we are to interpose our selues and to say Let there be no strife I pray you betweene you for ye are brethren ye are neigbours and friends ye haue one Lord one faith one Baptisme and one hope of your vocation be ye therefore one amongst your selues Let all bitternesse and anger and wrath crying and euill speaking be put away from you with all maliciousnesse and be ye courteous one towards another and tender hearted forgiuing one another if either haue a quarrell against other euen as God for Christs sake forgaue you Yea and as Paul said to the Corinthians for going to law one with another so are we to say vnto them that any way striue Why rather suffer ye not wrong why rather sustaine ye not harme then fall at such quarrelling one with another Thus I say should we in hatred of strife and loue of peace as peace-makers labour to compose strifes and to make peace where it is not But what commonly say wee in such cases One saith It were very well done to take vp their quarrells and to make them friends Another saith that he loues not to meddle in other mens matters and to make himselfe some businesse where happly he shall haue little thankes Another sports himselfe at their contentions and saith with himselfe So so there goes the game Another haply sheweth his dislike of their iarres and puts in a word to friend them and then he thinkes he hath done well But not many in such cases deale both by themselues and by others and labour by all meanes to take vp their quarrels that they may be of one accord in the Lord. Well if when wee were enemies vnto God and God was angrie with vs to destroy vs for euer Christ Iesus the Sonne of the euerliuing God had not come in the similitude of sinfull flesh to make peace betweene God and vs what had become of vs If God had not sent his Sonne and if he had not come to reconcile vs vnto God our portion had beene with the diuell and his angells in the lake that burneth with fire and brimstone for euer Let vs men and brethren be followers of Christ let vs follow Abraham and our Apostle Let vs not onely labour to haue peace with God and to be at peace one with another but when wee see that any variance is or is like to be betweene man and man let vs labour as much as we can to set them at one Let vs hate strife and debate both in our selues and in others and let vs loue peace and agreement both in our selues and in others And then surely the God of peace shall be with vs to blesse vs and to giue vs his peace which passeth all vnderstanding And let this be obserued from the person of Paul The next thing which I note is in the persons of Euodias and Syntyche Wherein first I note the religious affection of these two vertuous women for by conference of this place with that in the Acts it may appeare that when the Gospell was first preached at Philippi they not onely gladly embraced the Gospell but stood much for the defence of the Gospell against them that persecuted the truth of Christ Iesus and often assembled themselues together with other women without the towne besides the riuer to pray and to heare the Word preached Whereupon it is that the Apostle here saith that they laboured with him in the Gospell nor with him onely but with Clement also and with other his fellow labourers in the worke of the Ministerie Here then is a good patterne for all women to looke vpon that they be alike religiously affected as these women were giue like testimonie thereof as they did There is no priuiledge vnto them by their sexe from this but as all the rest of Gods children so they should embrace pure religion from their hearts exercise themselues in the law of their God day and night and seeke the Lord from the ground of their hearts Yea and such hath beene the mercie of the Lord toward this sexe as that women in all ages haue beene worthily renowned for many notable graces of Gods Spirit 1. Pet. 3.6 Sarahs obedience is set forth by Peter for an example for euer The gouernment and victorie of Deborah was not inferiour to the gouernment and victorie of any of the Iudges of Israel Iudg. 4. What shall I speake of Esters religious depending vpon God when she hazarded her selfe for the deliuerance of her people Ester 4. of the Widdowes godly depending vpon Gods prouidence when in the great famine she relieued Eliah with some of that little which shee had 1. Reg. 17. Luke 2.37 of Annaes continuall abiding in the Temple
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
the Scriptures vse to double and redouble his speech euen to shew both the needfulnes of his speech and the difficultie in respect of man of enforcing his speech In the Psalme how often doth the Prophet exhort the faithful vnto the praises of the Lord euen before all the people that they their posteritie might know them Psal 107. saying O that men would therefore praise the Lord for his goodnesse and declare the wonders that he doth for the children of men Euen foure seueral times in that one Psalme And wherefore but to shew how needfull it was they should do so and how hardly men are drawne to do so How often likewise doth our Sauiour exhort his disciples vnto humilitie meeknes Mat. 11.29 sometimes saying vnto them Learne of me that I am meeke and lowly in heart sometimes telling them that whosoeuer among them would be great 20.26 should be seruant vnto the rest sometimes washing their feete Ioh. 13. c. thereby to teach them humilitie And wherefore doth he so often beate vpon it but to shew how needfull it was they should be humble and meeke and likewise how hard a thing it is to draw men vnto humilitie and meeknesse How often likewise doth the holy Ghost exhort to the putting off of the old man and the putting on of the new man No part of Scripture throughout the whole Bible wherein the holy Ghost doth not speake much though not haply in these words yet to this purpose And wherefore else is it but to imply both how needfull a matter it is to be perswaded and how hard a matter it is to perswade the mortification of the old man and the quickening of the new man And to let other instances passe in the point whereof we now speake how oft doth our Sauiour exhort to reioyce and be glad in persecution Mat. 5.12 because of the reward laid vp for vs by God in heauen Luc. 10.20 to reioyce because our names are written in heauen by the finger of Gods own hand Ioh. 16.33 to be of good comfort because he hath ouercome the world that is to reioyce in the Lord And wherefore but to shew how needfull it is to reioyce in the Lord and how hard it is to perswade this reioycing So that by the vsuall course of the Scripture it appeareth that our Apostle doubling and redoubling this his exhortation thereby sheweth 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 so needfull that it must be perswaded again and again and withall so hard to be perswaded that it cannot be too much vrged beaten vpon But it wil not be amisse yet a litle more particularly to looke into the reasons why it is so needfull to reioyce in the Lord alwayes and why we are so hardly perswaded to reioyce in the Lord alwayes Who seeth not that considereth any thing what mightie enemies we haue alwayes to fight withall the flesh within vs to snare and deceiue vs the world without vs to fight and wage warre against vs and the diuel euer seeking like a roaring Lion whom he may deuoure Who seeth not what fightings without what terrors within what anguishes in the soule what griefes in the bodie what perils abroade what practises at home what troubles we haue on euery side When then Satan that old dragon casts out many flouds of persecutions against vs when wicked men cruelly disdainfully and despitefully speake against vs when lying slandering and deceitfull mouthes are opened vpon vs when we are mocked and iested at and had in derision of all them that are about vs when we are afflicted tormented and made the worlds wonder when the sorrowes of death compasse vs and the flouds of wickednesse make vs afraid and the paines of hell come euen vnto our soule what is it that holds vp our heads that we sinke not how is it that we stand either not shaken or if shaken yet not cast downe Is it not by our reioycing which we haue in Christ Iesus Yes verily we lift vp our eyes vnto heauen and we are of good comfort because he hath ouercome the world we lift vp our eyes vnto the Lord and we reioyce in him because he shal giue a good end vnto all our troubles and shall wipe all teares from our eyes In Dauids troubles he was all his stay as himselfe euery where almost protesteth and when the Apostles were persecuted beaten and cast in prison they reioyced because of their strong consolation in Christ Iesus And so it is with all the faithfull children of God whatsoeuer flouds do beate vpon them whatsoeuer causes of sorrow do ouertake them yet do they stand and quaile not because of the reioycing they haue in Christ Iesus On this rocke all the surges of the sea of this world are broken Againe when others of vs are assaulted by that mightie Prince of darknesse when we are tried by mockings scourgings by bonds and imprisonment when we feele the smart of losse or hurt in bodie goods or name when the Beast of Spaine and with him that false Prophet of Rome thunder out threatnings and imagine all kind of mischiefe against vs whē the paines of death take hold of vs and multitude of sorowes beset vs round about why is it that our hearts do faile within vs how is it that we fall from our former loue and that feare commeth vpon vs as vpon a woman in her trauell Is it not through our want of reioycing in the Lord Yes verily we feele not in our soules the treasures of mercies that are hid for vs in Christ Iesus which should keepe vs standing against all batteries and assaults whatsoeuer and therefore we are not onely daunted and dismayed with these things but are quite affright and vtterly ouercome of them If any one of Iobs afflictions lie vpon vs we breake out into all the impatiencies that he did but we cannot lay hold of any such comforts as he did If death seize vpon sonne or daughter or any deare vnto vs 2. Sam 18.33 we breake out into like outcries with Dauid saying Absalon my sonne my sonne Absalon would God I had died for thee O Absalon my sonne my sonne but though Ioab would yet can he not comfort vs as he did Dauid Est 6.12 If Haman do but feare the Kings displeasure he hastes him home mourning and couers his head and will not be comforted and if Ahitophel do but see that his counsell be not followed 2. Sam. 17.23 he saddles his asse and rides home and hangs himselfe And this it is when men haue not their comfort in God whatsoeuer do befall them in this life If this or that thwart them by and by they are cast downe And why euen because they haue not learned to reioyce in the Lord alway Very needfull then it is ye see that we reioyce
Silas it is said Acts 16.24.25 that when they were cast into prison and their feet made fast in the stockes they prayed and sung a psalme vnto God Nay how often do we reade that Christs owne mouth was filled with the praises of God giuing thankes in his miracles of feeding certaine thousands with some few loaues and fishes giuing thankes when he instituted the holy Supper giuing thankes because his Father had heard him giuing thankes for opening those things vnto Babes which were hid from the wise and men of vnderstanding Generally this note hath so well tuned at all times in the mouthes of all Gods children that they haue euer bene ready to giue thanks vnto him in all things euen as ready to offer vnto the Lord the sacrifice of praise and thanksgiuing for benefits and blessings receiued as to poure out their praiers vnto him for such graces of his Spirit as they stood in need of But is it so with vs Haue our mouthes bene filled with the praises of the Lord and with thankesgiuing vnto our God When our wants haue enforced vs to prayers haue we remembred to praise the Lord for such mercies as we had receiued Or hath not the Song of praise and thankesgiuing bene eyther as a strange and daintie Song vnto vs which we could not tune or as an harsh and vnpleasant Song wherein we haue had no delight Haue we not bene as those ten Lepers Luke 17.18 which being cleansed neuer returned to giue God praise When famine or sickenesse or the sword are vpon vs and our Land it may be that we will call an assembly and fall downe and kneele before the Lord our maker and crie and say Spare thy people O Lord and deliuer vs from this sickenesse or famine or sword it may be I say we will do so though to too seldome we do so But when the Lord in mercie hath remoued any of these his plagues from vs what sacrifice of praise and thankesgiuing do we offer vp vnto him Let the yeare 1588 witnesse against vs at which time the inuincible Army as they called it rose vp to make warre against vs. When that mighty and cruel enemy was vpon our coasts and in the sight of our Land displayed his banners against vs thinking to deuoure vs at once and to swallow vs vp quicke then we called an holy assembly and humbled our selues before the Lord and praied vino him for deliuerance out of the hands of our cruell enemies But when he had wrought a mightie deliuerance for vs euen such a one as the world wondered at and for which we might very well take vp that of the Prophet and say Psal 124.2 If the Lord himselfe had not bene on our â—ide when those enemies rose vp against vs they had swallowed vs vp quicke when their wrath was kindled against vs 3.4 the waters had drowned vs and the streame had gone ouer our soule yea the deepe waters of the proud had gone ouer our soule when I say the Lord had wrought such a mightie deliuerance for vs how many of vs like vnto good Iehosaphat and his people assembled our selues eyther the fourth day after or at all after in the valley of Berachah or blessing to giue thankes vnto the Lord in how many places did we meete together to praise the Lord in the midst of the great Congregation whatsoeoer were done in other places no such matter here We indeed of this place whence others should haue all good example are so much afraid to seeme forward in good things that we are hardly or neuer drawne vnto it in time of common danger to fast and pray or after deliuerance from such danger to praise and giue thankes Our prayers for Prince for people for peace for prosperitie for raine for faire weather in time of famine in time of warre in time of common sickenesse and the like which we vse are good and very good And were it not well that our requests were shewed vnto God in prayer and supplication with giuing of thankes If euerie man shall looke into himselfe we shall all of vs finde a great defect in our selues this way For if the hand of the Lord be any way vpon vs then we call vpon him and pray vnto him as for example if we be sicke then we poure out our requests vnto God for health and for deliuerance from that paine wherein we lie But how many of vs do then remember to praise the Lord either for that health which before the Lord gaue vnto vs or for other good graces and blessings of the soule and of the bodie wherewith euen then we do abound Nay surely the paine of our sickenesse takes such hold on vs that onely we remember it and pray to be deliuered from it forgetting the praises of the Lord for other his mercies vnto vs. And afterward when we are restored vnto health how many of vs do sing a new Song vnto the Lord for it We commend our Physition or such a potion that we tooke or such a medicine that was applyed or such a diet that we kept but not many of vs sing the praises of the Lord by whose onely blessing vpon those meanes we haue recouered our health I do instance onely in this one example But the like is to be said of other crosses If we be in pouerty in imprisonment in banishment yea if our head or tooth or toe do ake and the like we poure out our complaints before God and make our prayers vnto him But how seldome are our requests shewed vnto him with giuing of thankes I dispute not the point whether together with our praiers and supplications should alwayes be ioyned praise and thankesgiuing Sure it is that there is none of vs all in any such need or necessitie in any such miserie or affliction but we haue many blessings of the Lord for which we ought to be thankfull So that as we haue need to pray vnto the Lord so we haue cause also to giue thankes vnto the Lord euen then when we pray But this is it which I vrge that as we are to pray vnto the Lord for such things as we neede so we are to giue thankes vnto the Lord for such blessings as we haue receiued For this is true that whatsoeuer it be that we aske we are not worthie new blessings and graces vnlesse we be thankefull for the old And this is as true that so our payers are accepted with God as we are thankfull vnto God Our vnthankefulnesse shuts out our prayers that they enter not into the eares of the Lord God of hoasts And amongst other our sinnes in my iudgement our vnthankfulnesse is one great cause why the hand of the Lord now a long time hath bene and yet is so heauie vpon vs. Of late euen by the space of a twelue moneth he hath giuen vs great hope of remouing one of his plagues of dearth and famine from vs by
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
word of the Lord preuaile with his children to runne after such holy duties as bring with them an incorruptible crowne It is a shame that the children of darknesse should thus ouergo the children of light in their generation Let not the vaine promises of the world preuaile more with them to draw them vnto worldly vanitie then the sure promises of the Lord with vs to draw vs vnto Christian pietie Let vs not despise the mercie of the Lord but as dutifull children let vs follow after that whereunto by louing promises he doth so prouoke vs as parents are wont to do their children If he onely required it we were to do it How ought we then to bestirre our selues when he promiseth great blessings for doing that we should Let vs then hearken when he promiseth and surely waite for what he promiseth Secondly from the thing promised in that it is said that the God of peace shall be with them to giue them peace outward and inward with God in their soules and in the world if they will thinke on and do those things whereunto he exhorteth them I obserue what the fruit of innocencie pietie and holy walking with God and men is the God of peace shall be with such as so walke to giue them his peace Be perfect saith the Apostle be of good comfort be of one minde 2. Cor. 13.11 liue in peace and the God of loue and peace shall be with you In which words the Apostle in few words compriseth the summe of that Christian pietie and duty which he requireth of the Corinthians and withall sheweth that this fruit shall follow vpon the performance thereof the God of loue and peace shall be with them that his loue being shed abroad in their hearts by the power of the Spirit they may be fulfilled with that peace which passeth all vnderstanding Will we then haue the Lord to be present with vs by his grace Will we haue the God of peace to be with vs to giue vs his peace Then must we liue soberly and righteously and godly in this present world and whatsoeuer things are true whatsoeuer things are honest whatsoeuer things are iust c. we must thinke on them and do them For so the God of peace shal be with vs if we walke with God and with men as we ought thinking on doing such things as are good accompany saluation Where withall we must know that this fruite of Gods presence this blessing of peace by the God of peace followeth not vpon the merit and worth of any performance of any Christian piety or duty which we can thinke on or do for could we do more by much then we are able to do yet should we do but that onely which is our duty to do as before I told you And where nothing but duty is performed what merit is there for the performance Nay whatsoeuer good we do or possibly can do it is so polluted by the filthinesse of the flesh and of the spirit wherewithall we are defiled that if it be weighed it will be found too light in it selfe to deserue any good at the Lords hand Not one straight line that we draw but all our paths are crooked and all our righteousnesse is as filthy clouts Esay 64.6 So that no merite but of death which is the due reward of sinne Rom. 6.23 How then is it that this fruit of Gods presence this blessing of peace by the God of peace followeth our performance of Christian piety It is not of merite but according vnto promise For as in this place ye see he hath promised such fruite to follow such holy walking He then which hath promised being not as man that he should lie or as the sonne of man that he should repent but being faithfull in his promise giueth such grace where there wanteth merit euen because he hath promised And if we keepe the condition the promise shall surely be fulfilled if we thinke on and do these things which we haue heard and learned then the God of peace shal surely be with vs because he hath so promised Do I say if we keepe the condition if we thinke on and do these things which we haue heard and learned Yea I say so but here see the mercie of God He imposeth a condition vpon vs he requires a duty of vs to thinke on and do these things And what is it in vs to keep the condition is it in vs to thinke on and do these things Nay our Apostle plainly telleth vs 2. Cor. 3.5 that we are not sufficient of our selues to thinke any thing that is good as of our selues but our sufficiencie is of God Ill enough we can thinke of our selues for in our selues all the imaginations of the thoughts of our hearts are onely euill continually Genesis 6.5 but we cannot thinke any thing that is good as of our selues What not thinke How then can we do the thing that is good Our Apostle tells vs Phil. 2.13 that it is God that workes in vs both the will and the deede euen of his good pleasure So that if we desire any thing that is good or do any thing that is good it is God that workes in vs both the good desire and the good deed To the point then the Lord imposeth a condition vpon vs and he alone enableth vs to the performance of the condition he requireth of vs to think on and to do those things which are true honest iust c. and he alone suggesteth vnto vs both the thinking on and the doing of these things and he saith vnto vs If ye walke in my Lawes c. and be alone maketh vs to walke in his Lawes and worketh in vs whatsoeuer thing is good So that when the Lord maketh good his promises vnto vs and crowneth vs with rich graces according to his promise he onely crowneth and graceth his owne workes which he hath wrought in vs. Thus then ye see that so the God of peace shall be with vs if we thinke on and do whatsoeuer things are true c. not that eyther the merit of our Christian and holy walking procureth that promise of the Lord or that it is in vs to performe the condition that so we may receiue the promise But it is the Lord that worketh in vs both to thinke on and to do these things and that bindeth himselfe by promise to be with vs if we thinke on and do these things and therefore if we thinke on and do these things he will be with vs because he hath promised Hence then let vs learne what shall be vnto them that do do not thinke on nor do whatsoeuer things are true c. euen whatsoeuer things they haue learned and receiued and seene in their Ministers and Teachers namely this The God of peace shall not be with them Esay 48.22 There is no peace sayth the Lord to the wicked And againe The wicked saith the Prophet
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.
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
done because ye haue done your dutie ye haue done that which Christ commandeth ye haue done that which hath great recompence of reward But how did they communicate vnto his affliction We must vnderstand that we may communicate vnto the affliction of Gods Saints three wayes first Act. 16.28 when we suffer the like afflictions that they do for Christ his sake whether it be at the same time as Paul and Silas did or at diuers times as now the Saints of God which suffer and are persecuted for righteousnes sake as were the Prophets and Apostles before Secondly when we are afflicted and mourne in our selues for the affliction of Gods Saints albeit we do not suffer in our bodies with them Thirdly when we minister vnto them what comfort we can in words and what helpe we can in deeds And thus the Philippians communicated vnto Pauls afflictions lying now in prison sending vnto him their minister and with him such gifts as might supply his wants And this is it for which the Apostle in these words commendeth them I can onely point at such things as were hence to be obserued First in that the Apostle saith Notwithstanding that I am able to endure want through Christ which strengtheneth me yet ye haue well done c. hence I obserue that the constancie and patience and contentment of Gods Saints ought not to be any stay vnto vs of performing Christian dutie which we owe vnto them And yet how willingly do we make euery thing serue to vs for an excuse of slacking such duties as we ought to performe to Gods Saints If they be in prison or if they be in any pouertie and want and beare it patiently and chearfully we commend them but neither by word we comfort them nor by other our helpe we relieue them And why They are chearful enough they need not our comfort though they want yet they are content with that they haue they beg not and therefore we may spare our purse well enough But our Apostle tels vs that notwithstanding it be thus with them yet we shall do well to comfort them and to helpe them Yea and surely it is the best done that is done vnto them For they by such their contentednes and chearfulnes giue good testimonie that they belong vnto the couenant that they are of the houshold of faith and we as we are to do good vnto all so especially vnto them which are of the houshold of faith Secondly in that the Apostle saith they did well to communicate to his affliction I obserue that it is a good deed to comfort and to helpe the Saints of God in their affliction and trouble Rom. 12.15 And that it is so appeareth both for that it is commanded as a dutie practised of the godly and hath with it great recompence of reward Weepe with them that weepe saith our Apostle What is that That is let their afflictions moue you to compassion and in token of your compassion comfort and helpe them in their affliction The Apostle to the Hebrews openeth it more largely Heb. 13.3 where he saith Remember them that are in bonds as if ye were bound with them and them that are in affliction as if ye were also afflicted in the bodie Thus did the Apostle himselfe as himselfe witnesseth where he saith Who is weake and I am not weake who is offended and I burne not As if he should haue said Besides mine owne afflictions which befall my selfe in mine own person there is no other afflicted but they touch me also with a compassion with them both to sorrow with them and to helpe them as I can And see the recompence of reward that followeth it Come shall Christ say ye blessed of my Father inherite ye the kingdome prepared for you from the foundatione of the world for I was an hungred and ye gaue me meate c. Thus the Lord in mercie and for his promise sake rewardeth them that comfort and helpe his poore afflicted Saints in their affliction whatsoeuer it is So that we cannot doubt but that it is well done to communicate to the affliction of Gods Saints by helping and comforting them It is then not well done not to communicate to their affliction And yet who remembreth the affliction of Ioseph Many good lawes and Acts we haue for the prouision of the poore I wish due execution of them Beloued do we beleeue the communion of Saints It is an article of our beliefe and we will be loth to be tainted in any of them As then we are ioyned in a fellowship with all Gods Saints so should we be touched with a feeling of such of their miseries as are in any kind of affliction They are bought with as deare a price as we are they are members of the same body with vs. And shall the head in the naturall body stoupe downe vnto the foote if it be prickt or hurt to looke vnto it and to helpe it and shall not we looke vnto our poore brethren and distressed helpe them Surely if it be well done to communicate to their afflictions then it is not well done not to communicate to their afflictions and if eternall glory in the heauens be the recompence of their reward that communicate to the affliction of Gods Saints then what shall be their reward that do not The King euen our blessed Sauiour shall say vnto them in that day Depart from me ye cursed into euerlasting fire Mat. 25.41 which is prepared for the Diuell and his Angels For I was an hungred c. While we haue therefore time let vs do good vnto all men but specially vnto them which are of the houshold of faith Let vs not forget the miserie of the poore in their trouble Blessed is he that considereth the poore and needie the Lord shall deliuer him in the needfull time of trouble LECTVRE XCI PHILIP 4. Verse 15. And ye Philippians know also that in the beginning of the Gospell when I departed from Macedonia no Church communicated with me c. 16. For euen when I was in Thessalonica ye sent once and afterward againe for my necessitie ANd ye Philippians c. The Apostle hauing in the former verse commended the Philippians for their liberalitie sent vnto him lying now in prison at Rome as very well done so carefully to communicate vnto his afflictions in these two next verses goeth forward with the like commendation of their liberality euen since his first preaching of the Gospell vnto them First by comparing them with the rest of the Churches of Macedonia verse 15. Secondly by giuing them this testimonie that euen when he was absent from them and labouring with other Churches they ministred vnto his necessitie not once but once and againe And lest by this his great commendation of their liberalitie he might seeme to looke after a new benefit verse 17. he telleth them that as his reioycing in the Lord whereof he spake before was not for
the bodie or for the soule goods of the Church or other goods that we are trusted withall to dispence and dispose it is required of vs that we be faithfull euen so faithfull that if neede be they whom it doth concerne may safely giue vs their testimonie thereof A good lesson for men of all sorts to learne for Prince and subiect that for their faithfulnesse each to other each may receiue of other this testimonie I haue receiued all loyaltie I haue receiued all right of soueraignty For Pastor and people that for their faithfulnesse each to other each may haue of other this testimony I haue receiued all wholesome instruction from you I haue receiued all duties cheerefully from you For maister and seruant that for their faithfulnes each to other each may haue of other this testimony I haue receiued all faithfull seruice from you I haue receiued all that is iust and equall from you But haue those or other like learned this lesson I will particularly instance onely in one sort of men whose example best fitteth with this we haue in hand Patrons of Ecclesiasticall liuings haue the patronage and donation of liuings committed vnto them The churches of seuerall places haue committed that trust vnto them to conferre them wholly vpon men willing and fit to discharge a good duty in them But vse they the like faithfulnesse herein that Epaphroditus did with Paul Do they giue all that is allotted vnto him vnto their Clerke whom they present Doth the Minister receiue all that the Church assigned him from his Patron Nay I feare me not many Ministers can say I haue receiued all that the church gaue me by my Patron Many may say I haue receiued by my Patron some part of that which the Church allotted vnto me perhaps the one halfe perhaps the fourth part perhaps the tenth perhaps the twentieth part but all cannot say I haue receiued all But let such vnfaithfull Patrons as thus neglect to discharge the trust reposed in them feare that they shall neuer enter into their Maisters ioy It is for the good and faithfull seruant to enter into his Maisters ioy but the bad and vnfaithfull seruant shall not enter thereinto As for vs beloued let vs looke on the example of Epaphroditus and as he did so let vs labour in all things faithfully to discharge whatsoeuer trust is reposed in vs that as Paul did vnto him so others may giue vnto vs if neede be their testimony of our faithfulnesse If we haue any of the Churches goods in our hands any orphans goods in our hands any reliefe by any contribution for any maintenance of any of Gods poore Saints in our hands or any such like trust be committed vnto vs let vs vse all faithfulnesse therein that euen they whom our faithfulnesse doth concerne may giue vs that testimony that they haue receiued all that should any way accrew vnto them But as for the sinne of vnfaithfulnesse touching any trust reposed in any of vs let it not be once heard of amongst vs as it becommeth Saints that we may defie all the world to their faces that shall in the malice of their heart seeke to fasten any such note vpon vs. Let vs with Dauid hate the sinnes of vnfaithfulnesse and let no such cleaue vnto vs let vs euerie man vse faithfulnesse in whatsoeuer trust is committed to him and let vs assure our selues of this that as the Lord was with Abrahams seruant to blesse him for his faithfull seruice vnto his maister Abraham so will he be with vs to blesse vs in all our wayes and in all that we put our hands vnto The second thing which I note is the Apostles great contentment with a little An euident token whereof is this that he saith I haue plentie and am filled For wherewith was he filled With that which came from the Philippians and which he receiued by Epaphroditus which it may be supplied his present wants and somewhat more Yet hauing receiued this which it is very likely was no great matter he saith I haue plentie and I am filled Whence I obserue a certaine note of good contentment in the true Christian If with that small or great store wherwith the Lord in mercy hath blessed him he rest so satisfied that he can say I haue plentie and I am filled it is an argument of his Christian contentment and an argument that he is truly rich indeede For who more rich then he that is best content or who better content then he that is so satisfied with that he hath as that he saith I haue plentie and I am filled If a man shall aske the couetous rich man whether he haue plentie and be filled his continuall carking and caring scraping and scratching together all that euer he can will speake for him and say that he is not full If a man shall aske the rich vsurer whether he be full and haue plenty his continuall eating and deuouring of men by his wicked and vngodly vsurie will speake for him and say that he is not full If a man shall aske the cruell oppressor and extortioner whether he be full and haue plentie his continuall grinding of the faces of the poore and wringing from his brethren whatsoeuer he can will speake for him and say that he is not full It is not great wealth and store that alwayes fills a man but the more a man hath the more oftentimes he craueth and the more cause he hath to thinke himselfe filled the lesse he thinketh himselfe filled and therefore to be filled stickes not at vsurie oppression extortion bribery or any vnlawfull and vngodly meanes and yet neuer is filled because neuer content with that he hath Will ye then know beloued who they are that are content with that they haue will ye haue an euident token of great contentment in a good Christian Marke where ye heare these speeches I haue enough I thanke God I haue plenty I am filled I am as rich as the Emperour for he hath but enough and so haue I. It may be that they that thus speake haue not the greatest wealth in the world it may be that they haue but as we say from hand to mouth or little more yet these are the speeches of them that are content with that they haue which minde not earthly things but haue their conuersation in heauen Learne therefore to skill of mens contentment in their desires by the words of their mouth and looke by what token ye iudge of other mens contentment let others also by the like tokens in you iudge likewise of your contentment None more like to be free from vngodly desires and attempts by vngodly meanes to be rich then they that are content with that they haue neither any more like to be content with that they haue then they that are so satisfied with that they haue as that they thinke and say I haue plenty I am filled As therefore we desire to seeme content with that
we haue and to be free from all suspicion of vngodly desires and vnlawfull attempts to increase that we haue as not content with that we haue so let vs follow our Apostle and as he hauing that which supplied his wants said I haue plentie and I am filled so whatsoeuer be our store if we haue but foode and raiment let vs thinke and say that we haue plenty and that we are filled The third thing which I note is the acceptablenesse of the Philippians gift vnto God Which the Apostle signifieth by a speech borrowed from sacrifices the odour wherof smelleth sweete as persume in the nostrils of the Lord. Whence I obserue how acceptable and pleasant vnto God our workes of charity are generally towards the poore and particularly towards the Ministers of Christ his Gospel they are as sweete smelling sacrifices wherewith the Lord is well pleased It is said that Noah after the deluge Built an altar vnto the Lord Gen. 8.20.21 and tooke of euery cleane beast and of euery cleane fowle and offered burnt offerings vpon the altar and it is added that the Lord smelled a sauour of rest that is he accepted his sacrifice and was so well pleased that he ceassed from his wrath So in the mentioning of many sacrifices in Leuiticus it is often thus added It is a burnt offering an oblation made by fire for a sweete sauour vnto the Lord. So that our Apostle calling our workes of charitie sacrifice and sweete smelling odours euidently sheweth thereby how acceptable and pleasant they are vnto God Such a sacrifice Obadiah offered vp vnto the Lord 1. Reg. 18.4 when he hid the Lord his Prophets by fifties in a caue from the furie of Iezebel and fed them with bread and water Such a sacrifice Ebedmelech offered vp vnto the Lord Ier. 38.13 when he got Ieremiah the Lord his Prophet out of prison where he was cast into the dungeon and dead almost with hunger Such a sacrifice the house of Onesiphorus offered vnto the Lord 2. Tim. 1.16 when he sought out our Apostle diligently and found him and often refreshed him and was not ashamed of his chaine These all in their charitable works for the Prophets and Ministers of the Lord offered vp sweete smelling odours and sacrifices acceptable and pleasant vnto God Such a sacrifice likewise the Churches of Macedonia offered vnto the Lord when in their extreme pouerty they were richly liberall to the reliefe of the poore Saints at Ierusalem And with such sacrifices whensoeuer they are offered God is well pleased as witnesseth the Apostle where he exhorteth to such sacrifice To do good Heb. 13.16 saith he and to distribute forget not for with such sacrifice God is well pleased Yea he keepeth the good deeds of a man as the apple of his eye and the almes of a man is as a thing sealed vp before him Yea looke whatsoeuer good he doth vnto the poore Eccl. 17.20 the Lord shall recompence it him againe into his owne bosome Prou. 19.17 For the day shall come wherein it shall be said vnto such workers of charitie Mat. 25.34 Come ye blessed of my Father inherite ye the kingdome prepared for you from the foundations of the world for I was an hungred c. Here then first learne what the Christian sacrifice is wherewithal God is well pleased The sacrifices of the old Law they are now abolished and done away euen since our blessed Sauiour gaue himselfe for vs to be an offering and a sacrifice of a sweete smelling sauour vnto God Other incenses and sacrifices which now in many places are offered and sacrificed vnto idols and images they are an abhomination vnto the Lord. It is not perfumes in temples burning of incense vnto Saints sacrificing vnto stocks and stones or hoasts vpon the altars that are acceptable and pleasing vnto God Nay he that doth these things is as if he cut off a dogs necke as if he offered swines bloud as if he blessed an idoll nay he is an idolater and he is an abomination vnto the Lord. If we will be sacrificing the Christian sacrifice which we must offer vnto the Lord to be a sweete smelling sauour vnto him must be the offering of the calues of our lips euen the sacrifice of praise thanksgiuing for such his louing mercies as he hath vouchsafed vnto vs or else the offering of our selues a liuing sacrifice holy acceptable vnto God which is our reasonable seruing of God or else the offering of our goods in a charitable deuotion to the poore afflicted members of Christ Iesus These sacrifices are commended vnto vs by the Apostles of Christ Iesus Heb. 13.15 the first where it is said Let vs by Iesus offer the sacrifice of praise alwaies vnto God that is the fruite of our lippes which confesse his name Rom. 12.1 the second where it is said I beseech you brethren by the mercies of God that ye giue vp your bodies a liuing sacrifice holy acceptable to God which is your reasonable seruing of God Heb. 13.16 the third where it is said To do good and to distribute forget not for with such sacrifice God is well pleased And these are the alone sacrifice left vnto Christians to offer which are acceptable and pleasant vnto God Secondly let vs hence learne to striue euery man to go one before another in doing good vnto all the afflicted members of Christ Iesus It is a sacrifice acceptable and pleasant vnto God witnesse the Apostle here It is more accepted with God then all burnt offerings and sacrifice witnesse the Prophet Hos 6.7 It shall further their reckoning in the day of Christ Iesus witnesse the Apostle in the words before It shall bring with it great recompence of reward through the promise made of God vnto vs in Christ Iesus witnesse our blessed Sauiour Mat. 25. Gal. 6.10 Let vs therefore as the Apostle exhorteth While we haue time do good vnto all men but specially vnto them which are of the household of faith Let vs as Daniel counselled Nebuchadnezzar Dan. 4.24 Breake off our sinnes by righteousnesse and our iniquities by mercies towards the poore Let vs as Salomon willeth Prou. 3.3 Binde mercie and truth vpon our neckes and write them vpon the tables of our hearts Let all hard-heartednes be farre from vs and let the bowels of compassion be kindled within vs so often as we behold the distressed members of Christ Iesus The law commandeth mercifulnes and compassion euen vnto the poore beasts How much more should we that are members one of another we that are members of the mystical body of Christ Iesus deale mercifully one with another and be feruent in charity one towards another Beloued let vs consider our selues and prouoke one another vnto euery good worke He that hath bene slacke let him be no more slacke and he that hath bene forward this way let him be forward still The day approcheth
Onely this I say that it ought not to be preiudiciall vnto any man if at any time he say my God and my Lord. He may sometimes vse them and yet ought nor therefore either to be noted of singularitie or to be scorned or reprooued Let them consider what I say that are so readie vpon such occasions to brand men with names that they know not what they meane let vs in no sort follow their example Let vs ioyne with thē that say Our God and our Lord but let vs not scorne or reproch them that say My God or my Lord. Nay let vs know that nor we nor any can haue any greater stay or comfort then in this that the Lord is his God and his Lord. Thus much of this note by the way The second thing which here I note is what recompence of reward the Apostle promiseth vnto the Philippians for their liberalitie towards him The promise is this that as he was filled by them and all his necessities supplied by their liberalitie so God should fulfill all their necessities through his riches with glorie Whence I obserue this lesson for vs that looke what good we do vnto Gods Saints here on earth God shall recompence the same into our bosomes both with blessings in this life and likewise in that that is to come Deliuer we the poore and needie in the needeful time of trouble the recompence is Psal 41.1 Blessed is he that considereth the poore and needie the Lord shall deliuer him in the time of trouble Are we mercifull vnto the poore and do we sell them come good cheape The recompence is He that is mercifull Pro. 11.17.26 rewardeth his owne soule and blessing shall be vpon the head of him that selleth corne Do we feed the hungrie clothe the naked visite the sicke lodge the stranger go to him that is in prison The recompence is Come ye blessed of my Father Mat. 25.34 inherite ye the kingdome prepared for you from the foundations of the world for I was an hungred c. In a word are we ready to do good to distribute and to communicate according to our abilitie The recompence is we lay vp in store for our selues a good foundation against the time to come to obtaine eternall life 1 Tim. 6.19 Mat. 10.42 Not a cup of cold water giuen vnto any in the name of a disciple shal lose his reward So mercifull and gracious and bountifull and liberall is the Lord our God as that he doth repay one good turne vnto our brethren with an hundreth blessings from himselfe and gifts of no value with an eternall weight of glorie A great mercy of our gracious God to promise or to pay such recompence of reward vnto our workes and a notable inducement to stirre vs vp vnto all workes of charitie The same motiue the Preacher also vseth where he saith Cast thy bread vpon the waters Eccl. 11.1 for after many dayes thou shalt finde it Cast thy bread vpon the waters that is breake thy bread vnto the hungrie be mercifull and liberall vnto the poore though thy almes may seeme to be cast vpon the waters though it may seeme that thou shalt neuer haue thankes or ought else for that good thou doest for so too many thinke that what they giue vnto the poore they commit vnto a dead hand that it perisheth that afterwards there is no remembrance of it yet saith he Cast thy bread vpon the waters And why he addeth a promise of mercie that shall follow vpon it for after many dayes thou shalt finde it that is thy gift shall not perish but thy God shall recompence it thee into thy bosome Thou shalt finde it in thy basket and in thy dough and in the fruite of thy body and the fruite of thy ground in the fruite of thy cattell in the increase of thy kine and in the flockes of thy sheepe or if not in these temporall blessings yet in spirituall graces or if not now for a season yet after many dayes as the husbandman receiueth the increase of his corne which when it was first sowne might seeme to haue perished or if not in this life yet certainely in the heauens when the Lord shall wipe all teares from thine eyes and crowne thee with glorie and immortalitie Here is then another kinde of reasoning then thy carnall sence and reason teacheth thee to make Thou thinkest that the way to be rich is to be sparing to hold fast Ioh. 12.25 to giue away nothing that thou canst saue But as our Sauiour saith He that loueth his life shall lose it So I say he that thus loueth his riches shall not be rich but the way to keepe and to increase riches is to bestow them on the poore Where they seeme to be lost there they shal be found where they seeme to be cast vpon the waters there they shal be laid vp in heauen where neither rust nor moath corrupt and where theeues do not breake through nor steale Why is it then that the bowells of our compassion are shut vp against the poore for in many places the poore crie and none helpeth them they faint in the streets and none succoureth them they mourne in their soules and none comforteth them they perish for want of foode and none relieueth them I perswade my selfe that it is not altogether thus amongst vs but in many places it is thus And what is the reason Verily our diffidence and distrust is the cause of all this We see not how we shall haue sufficiencie for our selues if we be bountifull vnto others we see not but we shall want our selues if thus we do supplie the wants of others and though it may be we dare not openly speake vnto the point of Gods promise of a recompence of reward vnto whatsoeuer we do vnto his poore Saints here on earth yet do we thinke with our selues that if we should relie much vpon this we might quickly bring our selues vnto the beggers staffe and then who would pitie vs Thus though the promise be made vnto vs of fulfilling all our necessities yet such is our blindnesse that we cannot see and such our distrustfulnesse that wee doubt how our necessities shall be fulfilled and therefore we hold backe and do not stretch out our hands vnto the poore and needie Our Apostle therefore to meete with this doubtfulnesse telleth vs that God that maketh this promise vnto vs is rich and he will fulfill all our necessities through his riches If a poore man make a large promise of great bountifulnesse we may well doubt how he will be able to make good his promise But if a rich man make such a promise especially being a good man and one that is wont to keepe promise who will make any doubt of the performance of his promise Now our God that vnto our workes of charitie hath made this promise to fulfill all our necessities is rich Psal 50.10.12 For all
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
ten for one that neuer praise the Lord for his mercies May not the Lord now take vp the complaint of Malachie and say A sonne honoreth his father and a seruant his maister If I then be a Father where is mine honour And if I be a Maister where is my feare May he not say An holy nation worshippeth their God and good children honour their father If I then be your God where is my worship If I be your Father where is mine honour I doubt not but there are who with the Prophet say Thou art my God Psal 118.28 and I will thanke thee thou art my God and I will praise thee But is it one of ten Nay might we not go into a citie and with Abraham beginne at fiftie and come downe to ten and yet not finde ten such there We haue certaine words of course which we vse as to say God be blessed God be praised I thanke God I praise God but commonly they come but from the lippes It is not with vs as it was with Marie that we can say My soule doth magnifie the Lord Luke 1.46 and my spirit reioyceth in God my Sauiour For though we blesse God with our mouthes yet do we dishonour him in the wayes of our liues If ye say with them in Malachie Mal. 1.9 Wherein haue we despised thy name wherein haue we dishonoured our God I tell you in that ye haue profaned his holy Sabboths And if ye say vnto me Wherein haue we profaned them I tell you out of the Prophet In that therein ye haue done your owne wil and not the wil of the Lord For not to speake of your absenting of your selues some of you from your Churches on that day when ye should come thither as it were to his Schoole there to heare his voice to learne his most holie will and to be instructed in the things that belong vnto our peace not to speake of your fruitlesse and vnnecessarie talking on that day in your houses or at your doores or as ye walke abroad when ye should either meditate with your selues or conferre with others of the things that ye haue heard at the Church out of the word not to speake of your running vp and downe with your wares of your selling of your wares euen in open shop and of doing the workes of your calling on the Sabboth day when ye should be either preparing your selues in all holie reuerence to the hearing of the word or else be present in the congregation at the hearing of the word or else be meditating or conferring of the things that ye haue heard not I say to speake of these and many such like things whereby the Lord his Sabboths are profaned in that your owne wil is onely done and the Lord his wil neglected what wil ye say vnto piping and dancing and drinking and lording and ladying and may-gaming on that day Is this the Lord his will or is it your owne will Nay is it not to oppose your selues against his will He requires of you on that day to do his will and not your owne will but ye do your owne will and not his will Can ye pleade ignorance in this behalfe Nay ye haue bin taught what is his will for this day and that this is not his will but as much repugnant to his will almost as can be And therefore is your sinne the greater because being taught in these things ye haue refused to hearken and to obey and chosen rather to follow the wayes of your owne heart O but ye tooke onelie the euening vnto these delights Yea but the euening is a part of the Lords day wherein he looketh to be serued as well as ye looke to be serued by your seruants on the working daies in the euening The whole day is to be consecrated vnto the Lord so that that whole day we ought to employ either in an holie preparation to his seruice or in hearing or reading or meditating or conferring of the holie word of God and not otherwise What no honest recreations and delights lawfull on that day First these whereof we now speake are not such but vnhonest and vngodly Secondly for those that are such it is doubted whether they be lawfull on that day For if worldly but necessarie duties be forbidden when we should attend on the Lords worke because we cannot be wholly occupied in both much more things which seeme but for pleasure are then to be abandoned Beloued being occasioned at this time to speake of our dishonouring of God whom we ought to praise and honour alwayes and in all things I haue instanced onely in this one point of our dishonouring of God both because the profanation of the Sabboth is one of the greatest dishonours of God and one wherein we too too much and too too grossely offend Nehe. 13.18 Did not your fathers said Nehemiah to the rulers of Iudah breake the Sabboth and our God brought all this plague vpon vs and vpon this citie yet ye increase the wrath vpon Israel by breaking the Sabboth Consider your owne waies in your hearts and be thinke your selues well whether amongst other our sins the breaking of our sabboths haue not broght heauy plagues vpon vs. And do ye yet increase the wrath vppon Israel by breaking his Sabboth Marke well what I say and the Lord giue you a right vnderstanding in all things The Lord is alwayes and in all things to be honoured and praised Let vs not in this or any other thing dishonour his holy Name Let vs in all things glorifie God through Iesus Christ and let vs alwayes haue that Song in our mouthes Praise and glorie and honour and thankes and power Apoc. 7.12 and might be vnto our God for euermore Amen And as our Apostle concludeth this his Epistle with praise vnto the Lord so let vs remember to praise God euen our Father for that it hath pleased him so often to assemble vs together to heare a great part of it opened vnto vs and thence to be instructed in the things that belong vnto our peace The beginning of this worke was his worke and the continuance of it is his worke vnto him therefore euen God our Father be praise for euermore Amen Salute all the Saints c. Now in the end of this Epistle the Apostle addeth salutations from himselfe and others vnto the Philippians which manner also he vseth almost in the end of all his Epistles And first he remembreth his owne salutations vnto them saying Salute all the Saints c. Secondly he remembreth the salutations of his brethren and fellow labourers in the Gospell vnto them saying The brethren c. Thirdly he remembreth the salutations of all the rest of the Saints that were at Rome vnto them saying All the Saints c. Lastly he shutteth vp all and sealeth as it were his letter with that vsuall prayer which he vseth both in the beginning and in the end of all
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
other places of his Epistles he teaches vs a quite contrary doctrine By grace saith the Apostle are yee saued through faith and that not of your selues Eph. 2.8.9 it is the gift of God not of workes lest any man should boast himselfe In which place see I beseech you how the Apostle setteth downe the grounds of our saluation Grace there is the first ground of our saluation It is God that iustifieth â— saueth vs saluation is his gift as the Apostle here saith â—ut why doth God saue vs Surely in respect of our selues we â—â—e saued freely by his grace according to his mercy In reâ—pect of Christ indeed we are saued by the merits of his death â— passion He hath brought vs with a great price euen with the â—rice of his own precious bloud which he shed for the remissiâ—n of our sins But we our selues haue no part in this paiment â— respect of our selues we are freely through the exceeding â—ches of his fauour and grace towards vs saued Faith that is he next occurent in our saluation Rom. 8.3 by grace we are saued through â—aith For faith is that hand whereby we take hold on saluation â—eached vnto vs by grace Here then yee see how saluation is â—oth giuen taken giuen by God taken by vs. It is giuen â—y God by grace it is taken by vs by faith What then haue â—e no part in the purchase of our saluation No surely faith whereby we are saued and saluation it selfe they are the gift of God What haue our works no interest in the meriting of our saluation No by grace we are saued through faith not any way of our selues nor of our works Why lest any man should boast himselfe For as the same Apostle reasoneth Rom. 4.2 if Abraham were iustified by works he hath wherein to reioyce but not with God Why not with God because to him that worketh 4. or meriteth by his works the wages is not counted by fauour but by debt And â—herefore in another place thus he reasoneth if of grace 11.6 then â—ot of works else were no more grace but if of works then no â—ore of grace or else were worke no more worke So that when the Apostle here saith that by grace we are saued it is euen thereby plaine that we are not saued by our works yet he putteth downe both saying that we are saued by grace not of workes Againe in his Epistle to Tatus Tit. 3.5 God saith he our Sauiour hath saued vs not by the workes of righteousnes which we had done but according to his mercy c. Where againe you see the author of our saluation is God our Sauiour the cause which moueth God to saue vs his mercy not our good works I might here likewise produce the whole disputation of our Apostle in his Epistles to the Romanes and to the Galathians where at large he disputeth the question and plainely resolueth that we are iustified and saued freely by grace through faith in Christ his bloud and not by our works wrought according to the as But I purpose not any large discourse vpon this point By the which already hath beene said yee see how the Apostle is other of his Epistles teacheth cleane another doctrine thâ—â— saluation by works For he teacheth that we are saued freely by grace through faith not of our selues not of works 〈◊〉 out the works of the law How then is the Apostle contrary to himselfe Doth â—e here did vs worke our saluation as if by our works we might merit our saluation and elsewhere tell vs that our saluation a not of works but of grace God forbid that we should so sâ—â— or thinke The spirit whereby the Apostle spake both here and elsewhere is alwaies one and the same and is not changed He is the spirit of truth and directed the Apostle his tongue and pen into all truth so that he is not any where contrary to himselfe but here as elsewhere deliuereth the same truth Looke we then a litle into the words and into the meaning of the words in this place of the Apostle Here then we are to note 1. that it is not simply said worke your saluation buâ— worke out or finish or make an end of your owne saluation For the word here vsed doth properly signifie not simply to workâ— but to worke out to finish to make an end of a thing So it is vsed by the Apostle where he saith Take vnto you the whole armor of God Eph. 6.13 that yee may be able to resist in the euill day and hauing â—â—nished all things stand fast Againe when it is said worke 〈◊〉 or finish or make an end of your owne saluation by saluation is not meant as often else where that price of our high calling that crowne of immortalitie which at the end of our race is laâ—â— vp for him that ouercommeth and continueth vnto the end but by saluation is meant the whole course of a godly life which leadeth vnto saluation So that when he saith Make an end of your saluation he doth exhort vs thus much in effect that as we haue entred the race of righteousnes which leadeth vnto saluation so we would runne on in the same race vnto the end and fully finish our course in doing such good workes as God hath ordeined that wee should walke in them The thing then which hence is to bee noted from our Apostle touching good works is not the merit of our saluatiâ—â— by our works but that good works are the way which God â—â—th ordeined vs to walke in and in doing whereof he would â—ue vs to finish the whole course of our life And this we do â—ost gladly teach euery where and beat vpon in all our Serâ—ons and in all our exhortations Onely we are carefull to â—â—ch you the truth touching good works namely that they â—e not the causes of but the way which leadeth vnto saluatiâ—â— Saluation it is the gift of God giuen vs by Iesus Christ â—â—rough faith in his name So our Sauiour himselfe telleth vs â—â—ing My sheepe heare my voice Job 10.27.28.17.2 and I giue vnto them eternall â—e For as it is another place God gaue him power ouer all â—sh that he should giue eternall life to all them that beleeue in him â—â—luation then is the gift of God giuen by Christ through â—â—th in him it is not any way caused or merited by our works â—t good works are the way which God hath ordeined vs to â—â—ke in vnto saluation And this is plainely proued out of â—e places before alledged for the Apostle in the place to the â—phesians hauing set that downe that we are saued by grace â—â—rough faith not of workes Eph. 2.8.9.10 immediatly after he telleth vs that â— are the Lord his workmanship created vnto good works which â—â—d hath ordeined that we should walke in them Likewise in the â—ace to Titus hauing set that downe that God hath
that they were to continue for euer yet that is so to be vnderstood as that the terme of their continuance was Christ his comming in the flesh for they being onely shadowes of good things to come when Christ which was the bodie figured by those shadowes came they had an end and were abolished as the Apostle shewes at large in the Epistle to the Hebrues And albeit there were not wanting both of the Iewes and of the Ebionits and Cerinthians that in the Apostles time ioyned circumcision with Christ Act. 15.1.28 and vrged it as necessarie to saluation yet we see that the Apostles thought it not meete to burden the Gentiles with circumcision or with the law nay the Apostle plainely telleth the Galathians Gal. 5.2 that if they be circumcised Christ shall profit them nothing 4. and againe that whosoeuer are iustified by the law they are fallen from grace In both which places the Apostle shewes that to ioyne with Christ circumcision or the law as things necessarie to saluation is not onely vnprofitable but also hurtfull Yea now that Christ Iesus is come in the flesh in him neither circumcision auaileth any thing Gal. 5.6.6.15 nor vncircumcision but onely a new creature regenerated by faith which worketh by loue Yea but here the question happily will be asked touching circumcision why it was abolished seeing it was a seale of the righteousnesse of faith Rom. 4.11 as the Apostle witnesseth If it had beene a seale of the righteousnesse of the law it might very well haue beene thought that when the claime of righteousnesse by the law ceased then the seale thereof should likewise be abolished But being the seale of the righteousnes of faith it may seeme that the righteousnesse of faith remayning the seale thereof should not be abolished I answer 1. out of the Apostle that he doth not simply say that circumcision was a seale of the righteousnesse of faith but of the righteousnesse of the faith which Abraham had when he was vncircumcised Now what was the righteousnesse of his faith Surely other then that which is now our righteousnesse of faith For vnto vs it is accounted for righteousnesse that we beleeue in Iesus Christ already come in the flesh and this is our righteousnesse of faith But vnto him it was accounted for righteousnesse that hee beleeued in the promised seede which should afterwards come in the flesh and this was his righteousnesse of faith Right therefore it was that when the promised seede which he beleeued came in the flesh the seale of this righteousnesse of his faith should be abolished euen as the seales also of the righteousnesse of our faith shall be abolished at his second comming vnto iudgement when all things shall be accomplished and we shall see him face to face euen as he is Againe vnto the very question it selfe why circumcision was abolished I answer that it was most needfull Gal. 5.3 because euery man that is circumcised is bound as saith the Apostle to keepe the whole law Wherevpon else where the Apostle calls circumcision a bondage Gal. 2.4.4.4.5 in which bondage they were kept vntill faith came But when the fulnes of time was come God sent forth his Sonne made of a woman made vnder the law that he might redeeme all which were vnder the law and he tooke all the ceremonies and rites that were against vs out of the way and fastned them on his crosse Thus then yee see the abolishing as of all the ceremonies rites sacrifices of the law so of carnall circumcision after that faith came that is after that we began to beleeue in Christ Iesus manifested in the flesh I know not whether I speake so plainely of these things as that ye do conceiue me neither know I how to speake more plainely Consider how they arise from the place we now handle and they will be so much the more easie to be vnderstood If now yee aske me whether circumcision be quite and vtterly now abolished so that nothing thereof remaineth I answer that the ceremonie of the circumcision of the flesh is vtterly abolished so that nothing of the ceremonie now remaineth But that which was morally signified thereby to â—it regeneration and the circumcision of the heart from all euill and wicked affections that is that which when the ceremonie was in vse was most accepted and that still remaineth and this is that which I should now secondly haue obserued from these words if the time had giuen leaue LECTVRE LI. PHILIP 3. Vers 3. For we are the circumcision which worship God in the spirit and reioyce in Christ Iesus and haue no confidence in the flesh IF now againe yee aske mee whether Circumcision be quite and vtterly so abolished as that nothing thereof remaineth I answer that the circumcision of the flesh is quite and vtterly abolished so that since faith came that is since we began to beleeue in Christ manifested in the flesh iustified in the spirit and receiued vp into glory nothing at all of that ceremonie remaineth But euen then when the ceremonie was in vse both this and likewise all other ceremonies of the law had besides the ceremonie a morall vse and signification vnto that people of the Iewes which was farre and incomparably more accepted with God then was the ceremonie it selfe whatsoeuer it was This we may plainely see and perceiue by those manifold increpations so often vsed in the writings of the Prophets when obseruing the ceremonie commanded the Iewes neglected that morall vse thereof which they should especially haue regarded Esay 1.11 I am full saith the Lord of the burnt offering of rammes and of the fat of fed beasts and I desire not the bloud of bullockes nor of lambes nor of goates Bring no mo oblations in vaine 13. incense is an abomination to me c. Againe Amos 5.21 in another place he saith I hate and abhorre your feast daies and I will not smell in your solemne assemblies though yee offer me burnt offerings and meat offerings I will not accept them neither will I regard the peace offerings of your fat beasts Amos 5.22 What then Did not the Lord desire the bloud of bullockes nor of lambes nor of goates Did he not regard burnt offerings peace offerings and meat offerings Were the sabboths and new moones and feast daies such things as in which he tooke no pleasure at all No doubt but the Lord had commanded all these things whereof the Prophets here speake in his law giuen by the hand of Moses as might easily be proued out of the bookes of Numbers and Leuiticus And this was it that the hypocriticall Iewes stood vpon with the Prophets saying that they kept the law of God duely because they obserued the outward ceremonies sacrifices commanded in the law But this was that that the Lord by his Prophets reproued in them that they neglected that morall vse of those things which they
whiles he offereth himselfe and his grace vnto you if ye will receiue it Nay more then so sometimes he is so neare vnto the wicked that he lightens them with his holy Spirit giues them a tast of the heauenly gift Hebr. 6.4.5 of the good word of God and of the powers of the world to come But yet because the wicked some of them refuse this grace when it is offered and some of them fall away from it when they haue had a taste of it therefore is he peculiarly said to be neare vnto his children by his grace and might and prouidence and powerfull working of his holy Spirit Againe the Lord is said sometimes to be neare at hand in respect of his last coming vnto iudgement when he shall come in bodily presence in the cloudes of heauen to iudge both the quicke and the dead Iames 5.8 as where Iames saith Be patient and settle your hearts for the coming of the Lord draweth neare and likewise where the Apostle saith Hebr. 10.37 He that shall come will come and will not tarry In the first sense the Lord is at hand aswell to the wicked as the godly to giue as well to the one as to the other life and being other good graces of his Spirit In the second sense the Lord is at hand by his prouidence peculiarly to the godly to saue and defend them and to giue the Spirit of sanctification vnto them In the third sense also the Lord is at hand both to the wicked and to the godly to render vengeance in flaming fire vnto the wicked and to crowne the godly with a crowne of glorie and immortalitie in the heauens In the first sense I take it it is not here said that the Lord is aâ— hand because that could be no such speciall reason to moue the Philippians vnto mildnâ—sse and patience towards all men hauing no more comfort in it for the godly then for the wicked But whether it be meant in the second or third sense that the Lord is at hand the reason holdeth strongly that they should in patience and mildnes possesse their soules though haply their patience and mildnesse be much abused For be it that the reason why their patient mind should be knowne vnto all men though their patience be much abused be eyther this because the Lord is at hand to heare and help them when they are oppressed to saue and defend them when they are wronged or this because the Lord is at hand to giue vnto them a crowne that haue borne the crosse and to auenge them vtterly of their enemies eyther of the reasons might be sufficient motiues to perswade them to let their patienâ— minde be knowne vnto all men And whether of them to choose the rather as more agreeable to the Apostles minde I cannot peremptorily affirme Either of them may very weâ— stand with the meaning of the Apostle in this place And therefore we will see what profitable notes we may gather from either of them whereof we may make some vse for our selues First then admitting this to be the meaning of the Apostle in this place the Lord is at hand by his watchfull prouidence ouer you to heare and helpe you to saue and defend you I note that the Apostles reason to moue the Philippians vnto a patient mildenesse and gentle moderation towards all men yea though their patience and mildenes were much abused is because the Lord is at hand by his watchful prouidence ouer them to heare and help them to saue and defend them when they are abused oppressed or afflicted Whence I obserue a speciall motiue which may and ought to perswade vs to possesse our soules in patience whensoeuer we are abused oppressed or afflicted namely the certaine perswasion hereof that the Lord his prouidence alwayes watcheth ouer vs to behold our sufferings and our wrongs to heare vs when we call vpon him in truth to rid and saue vs from the wrongfull dealings of men and to deliuer vs in euerie needfull time of trouble If we be the Lord his inheritance we must looke for it to haue many trialls of our patience and moderation by many sufferings and wrongs Genesis 31. Iacob shall haue his vnckle Laban to deceiue him to change his wages ten times to persecute him and if the Lord forbid him not to kill him Ioseph shall haue his owne brethren to hate him Genesis 37. to conspire against him to slay him and if the Lord keepe them from killing him to sell him into a strange Land to be a bond-seruant The children of Israel shall haue a Pharao to wearie them of their liues by sore labour in clay and bricke Exodus 1. and in all worke in the field with all manner of cruell bondage to command to kill all their male children and by all cruell oppression to labour to make hauocke of them Dâ—n 3. Daniels companions shall haue some Chaldeans to deuise mischiefe against them to accuse them to the King and to get them throwne into the hot fierie furnace Daniel himselfe shall drinke of the like cuppe 6. And generally the Disciples of Christ which we are if we continue in his word Iohn 8 31.1â—.33 shall in the world haue affliction to try their faith and their patience The gold shall go through the fire ere it be purified and the wheate ere it be made fine manchet for the Lord his owne mouth shall be beaten with the flaâ—le grownd in the mill sifted and haue all the bran bowlted out of it This is the gate of the Lord and the righteous shal enter into it and this is the lot of Gods inheritance to passe through the wildernesse and through the red Sea to the promised land of Canaan And in all this what is the child of God to do Luke 21.19 Euen as our Sauior willes him by his patience he is to possesse his soule and as our Apostle here exhorteth to make his patient minde to be knowne vnto all men O but in such causes of impatiencie how should a man be patient when open foes maligne him fained friends abuse him and troubles hedge him in on euery side when no man beares with him no man yeelds to him but the more he yeelds and beares with others the more he is abused and wronged by others what should perswade him to moderation and mildenes to gentlenes and patience Do we aske what Do we know that the Lord his prouidence watcheth ouer vs alway Do we know that he will not leaue vs not forsake vs nor deliuer vs into the will of our enemies Do we know that all the haires four head are numbred and that not one of them shall fall to the ground without our heauenly Fathers will Here then is or should be enough to perswade vs to be patient and moderate whensoeuer we are abused afflicted or oppressed the Lord is at hand The Lord the Lord strong mercifull and gracious slow
to anger abundant in goodnes and truth reseruing mercie for thousands and not making the wicked innocent the most mightie God vnto whom al power is giuen in heauen and in earth who sitteth in heauen and beholdeth the earth and seeth whatsoeuer is done among the sonnes of men our Lord by right of creation in that he made vs of nothing when we were not our Lord in the right of redemption in that when we were bondslaues vnder hell death and damnation he payed the ransome of our redemption and freed vs from the bondage of sinne and Satan and our Lord in the right of soueraignty to rule and gouerne vs by his Spirits to saue and defend vs vnder his wings he is at hand neare about our paths and about our beds pitcheth his tents round about vs and giueth his Angels charge ouer vs he is at hand neare to behold our sufferings and our wrongs Exod. 3.9 as himselfe saith I haue seene I haue seene the affliction of my people which is in Egypt whereâ—nto the Egyptians oppresse them Neare to heare vs when we call vpon him as himselfe saith Call vpon me in the day of trouble Psal 50.15 and I will heare thee and thou shalt glorifie me Neare to deliuer vs from the wrongfull dealings of men and therefore the Prophet prayeth vnto him O deliuer me from the wrongfull dealings of men and giue me not ouer vnto mine oppressours Neare to saue vs vnder his feathers in euery needefull time of trouble for so the Psalmist saith The Lord will be a defence for the oppressed Psal 9.9 euen a refuge in due time of trouble Hereof Iacob had experience when Laban persecuted him in that the Lord curbed Laban when he said vnto him Genes 31.24 Take heede that thou speake not to Iacob ought saue good Hereof Ioseph had experience in his danger by his brethren in that the Lord first by Reuben saued him that he was not slaine and after that he was sold made him Ruler of Pharaohs house and of all his substance Genes 37.41 Hereof the children of Israel had experience when Pharao oppressed theÌ„ in that the Lord Exod 3. when their crie for their bondage came vp vnto him deliuered them out of the house of bondage by the hands of Moses and Aaron Hereof Daniel and his companions had experience when they were traduced vnto the king in that the Lord shut the mouthes of the lions that they hurt not the one Dan. 6.22.3.27 and abated the heate of the fire that it had no power ouer the bodies of the other Hereof the Disciples of Christ had experience when they were cast into prison in that the Lord sent his Angell vnto them and deliuered them out of prison Acts 5.19 And hereof the children of God haue continuall experience in that the Lord helpes them to right when they suffer wrong feedeth them when they are hungrie Psal 146. looseth them when they are in prison giueth them sight when they are blinde raiseth them when they are fallen keepeth them if they be strangers relieueth them if they be fatherlesse or widdowes and maketh all their beds in their siâ—kenesse And hereupon Dauid resolued and said Psal 3.6.27.3.23.4 I will not be afraid though ten thousands of people beset me round about nay though an hoste of men were laid against me yet shall not mine heart be afraid nay though I walke through the valley of the shadow of death I wil feare no euill And why for thou art with me saith the Prophet thou O Lord art with me and therefore whosoeuer be against me in what danger soeuer I be I will feare no euill This then to know that the Lord is with vs and that he is alwaies neare at hand to heare vs and to helpe vs should quiet vs as of all feare so of all perturbations of the minde so that we should patiently brooke whatsoeuer might otherwise stirre vs vnto impatiencie How is it then that vpon euery occasion we are so vnpatient and haue so little hold of our selues If any man thwart or crosse vs if any man harme or wrong vs if any man taunt or mocke vs if any man reuile or speake euill of vs if anie man offer vs any hard measure in word or in deed how do we bite vpon the bridle and stomacke the matter One abuse must be quit with another one wrong with another one mischiefe with another or else we think we haue neuer plaied the men But if we be falsly accused before the Iudge of theft murder sedition treason or the like if we be wrongfully scourged imprisoned racked or tormented if we be cruelly or deceitfully turned out of house and home lands and liuing and all that we haue O how then are our soules disquieted within vs and how do our hearts burnt within vs till we be auenged of such as haue thus dealt with vs Here must reuenge be sought by bloud death and if there be any further reuenge then this And tell me I pray what is the cause of such impatiencie in these and the like cases yea oftentimes when the Lord his hand is vpon vs in pouertie sickenes and the like Is it not euen hence because either we know not or remember not that the Lord is at hand Yes verily it is the ignorance or forgetfulnesse of the Lord and of his prouident watchfulnesse ouer vs that makes vs fret and fume and like the dogge runne vpon the bone that is cast at vs. We know not or we remember not that vengeance is the Lords and that he hath promised that he will repay and reward the wicked after their deseruing and therefore forsooth when we thinke there is cause we will be disquieted we will kill and slay and we will be auenged For if we knew or remembred that vengeance is the Lords and that he wil repay we would patiently passe by the contumelies and wrongs of men and leaue them to the Lord that iudgeth righteous iudgement We know not or we remember not that the Lord is neare vnto all that call vpon him in truth to heare and help vs in all dangers if we patiently waite vpon him that we may be safe vnder his feathers and therefore forsooth when troubles assault vs or the sorrows of death compasse vs about we thinke we do well to be as vnpatient as Ionas was angrie for his gourd For if we knew or remembred that he is at hand at euerie needfull time of trouble to helpe vs our soules would patiently wait vpon the Lord vntill he should helpe vs. Eyther we thinke not of the Lord and of his watchfull prouidence ouer vs to saue and defend vs and to auenge our sufferings and wrongs or carnally we say if the Lord be at hand I wish I might know it I wish I might heare him I wish I might see him as if otherwise we could not discerne of his being neare vnto vs or if we